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CHRISTIAN WORSHIP 
ITS ORIGIN AND EVOLUTION 


A STUDY OF THE LATIN LITURGY 
UP TO THE TIME OF CHARLEMAGNE 


BY 


Mer. L. DUCHESNE 


WEMBRE DE L’INSTITUT 


TRANSLATED BY 


M, L. McCLURE 


FIFTH EDITION 


LONDON 


SOCIETY FOR PROMOTING 
ret S tl AN. KONLO W.DL.E D GiK 


NEW YORK AND TORONTO: THE MACMILLAN CO 


1923 


GtHeHTo 

First pirener ee 

Second edition. . . . 

Third edition, representing — 

the Masi French: enation 
Fifth Sitien: sittgs Piers 
Bohs ome Fifth edition leoueihha . 192 

‘ Ay iaet ae ( ” Die ai 


AUTHOR’S PREFACE. 


T'a1s volume contains the description and explanation 
of the chief ceremonies of Catholic worship as they 
were performed in the Latin Churches of the West 
from the fourth to the ninth century. The title is 
somewhat ambitious, and is not exactly that which 
I would have chosen. But I did not feel justified 
in disregarding the suggestions of my publisher, and 
have had to relegate to the sub-title the description 
which I had in view. 

The contents represent, in the main, merely notes 
of my lectures. I have dealt with this subject on 
two or three occasions in my teaching at the /nstitut 
Catholique at Paris. My pupils and other persons 
having expressed a wish to have the lectures 
printed, J am now able to satisfy their desire. 

It is, indeed, but a modest contribution to the 
subject, and | make no pretension to compare this 
little book with the great works of the French and 
foreign liturgiologists, who, from the seventeenth 
century onwards, have explored every department of 
this vast domain. Small books, however, have their 
use, and mine, perhaps, may be welcomed by beginners 
who want a general view of the subject, or by busy 
people who are engaged in kindred studies and desire 


fv AUTHOR'S PREFACE. 


to take a rapid survey of this field of research. 
Owing, moreover, to the narrow limits which I have 
prescribed for myself, I have found it always possible 
to resort at first hand to the original printed texts. 

When once we have come down beyond the time 
of Charlemagne in the West, and a limit almost 
corresponding to it in the East, we find ourselves 
confronted with such an immense number of litur- 
gical books that their adequate study and classifica- 
tion would require more lives than one. The great 
and valuable works of Renaudot and of Marténe give 
merely a faint idea of the material stored up in the 
manuscripts of libraries. But if we go back to a 
period anterior to the ninth century, liturgical books 
are much rarer, and it is not impossible to study all 
of them, and even to throw light on them, by com- 
paring them with other historical documents. This 
is what I have attempted to do, without having 
recourse, it is true, to the manuscripts, which are, 
unfortunately, widely scattered, but confining myself 
to the texts edited by Tommasi, Mabillon, Marténe, 
Muratori, and others. The last-named has brought 
together the principal documents in the two volumes 
of his Inturgia Romana Vetus, a work which con- 
stitutes a convenient, though doubtless incomplete, 
Corpus of the ancient Latin liturgical books. 

I have devoted myself particularly to the Latin 
Liturgy, consulting the Greek usages merely for pur- 
poses of comparison. Our ancient Gallican Liturgy 
—that of St. Caesarius of Arles, of St. Germain of 
Paris, and of St. Gregory of Tours—te which the 


AUTHOR’S PREFACE, V 


annals and councils of Merovingian times make 
such frequent reference, deserves a prominent place 
among the venerable monuments of our ecclesiastical 
antiquities. I think [have been able to add some 
fresh observations to the conclusions of Mabillon and 
Marténe, particularly in that which concerns the 
ritual of ordination and the dedication of churches. 
It is, however, specially to the Roman Liturgy that 
I have directed my researches. Its history is clearly 
more interesting to us than that of any other, since 
for centuries it has been the only liturgy of the West. 

Although I have not hesitated, when I found it 
possible, to go back earlier than the fourth century, 
[ have, however, for the most part, confined myself to 
a less remote chronological period. Attention might 
be called to very interesting liturgical facts in docu- 
ments anterior to the time of Constantine, but they are 
isolated facts, and the documents are few, and rarely 
explicit. In researches into this period, conjecture has 
to play too large a part, and it is more profitable, 
therefore, to concentrate attention on a somewhat 
later date, where both trustworthy and abundant 
material is forthcoming. 

With regard to these primitive liturgical forms, I 
have not said all that we might wish to know about 
them, or, indeed, all that might be made known. 
My erudition has its limits. On the other hand, as I 
said before, it was not my intention to write a large 
book, but a small one. It is for this reason that 
1 have refrained systematically from offering any 


explanation as to the connection between the present 
h 


vi AUTHOR’S PREFACE. 


and the ancient usages. Such explanations would 
be interminable. The same may be said of questions, 
having a direct or indirect theological import, arising 
from the consideration of certain rites, such, for 
instance, as the epiclesis of the Mass, the reconciliation 
of penitents, and ordination. These questions have 
been carefully discussed by specialists, but in large 
works commensurate with the importance of the 
subject and beyond the scope of the task I have 
undertaken. If at times, when lecturing to an 
audience previously well prepared, I have been able 
to offer some solutions of these questions, in furnish- 
ing explanations of technicalities and in referring to 
other writers, these were episodes which I consider 
out of place in the present work, where it would 
be impossible to elaborate them in such a way as to 
make them clear to the ordinary reader. 

When once | had resolved to restrict myself solely 
to the domain of history, it appeared incumbent upon 
me to avoid a special theological terminology. Not 
that I ignore such terminology, or do not recognise 
its utility, but, having no other aim in describing 
very ancient usages than to represent them as 
they were practised from the fourth to the eighth 
century, it seemed best not to speak of them in 
more precise language than was in use at that date. 

Many works of a nature similar to mine are 
restricted to the study of the liturgy properly so 
called, that is, the Eucharistic Liturgy. I have 
adopted a wider scheme, and have extended my 
researches to other ceremonies, and here it became 


AUTHOR'S PREFACE. vii 


necessary to make a selection from among the in- 
numerable manifestations of the Christian religious 
life. Some rites, such as those of initiation and of 
ordination, are so eminently essential that the choice 
of them was inevitable from the first. But beyond 
these, selection became more difficult. I at first 
thought of taking the seven Sacraments as the basis 
of my scheme. But this arrangement, important as 
it is from a theological point of view, and even 
from that of later history, did not fall in with the 
chronological exigencies of my plan. ‘The seven 
Sacraments will, indeed, find a place in this book, 
but only such a place as they occupy in Christian 
antiquity, that is, somewhat scattered, and differing 
from each other in importance. I have consequently 
adopted another system. I have selected such cere- 
monies as have, in a somewhat marked manner, the 
character of collective acts, that is, that are ecclesi- 
astical in the true sense of the word, and have a direct 
bearing on the life and development of the local church. 
These are almost always recognisable from the circum- 
stance that they were, as a general rule, transacted in 
an assembly of the whole Church, and presided over | 
by the bishop, surrounded by all his clergy. It is for 
this reason that no mention will be found in these 
pages of funerary ritual, which is of an absolutely 
private nature, and which, with the exception of 
special formularies for the Mass, has no very ancient 
features. Tor the same reason I have omitted all 
that concerns ministration to the dying, baptism 
and penance administered im eatremis, extreme 


x AUTHOR'S PREFACE. 


without being suspected of harbouring a secret ani- 
mosity against Pepin d’Héristal and Hugh Capet. 
Neither was my main object that of edification. 
This book is by no means one to take to church to 
help the faithful to follow ceremonial worship more 
intelligently. There is a work which has been written 
for this purpose, and which is admirably suited to it— 
I allude to the Année Liturgique of Dom Guéranger. 
If, however, my volume is merely a text-book, I do 
not think that its perusal can tend to lessen in the 
reader, whoever he may be, that reverence and 
affectionate devotion which the venerable rites of 
our ancient mother the Catholic Church are entitled 
to command. If any expression has escaped me 
which might be construed otherwise, I should deeply 
regret it. These ancient rites are doubly sacred, for 
they come to us from God through Christ and the 
Church. But they would not possess in our eyes such 
a halo of glory about them had they not also been sanc- 
tified by the piety of countless generations. Through- 
out how many centuries have the faithful prayed 
in these words! What emotions, what joys, what 
affections, what tears, have found their expression in 
these books, these rites, and these prayers! I count 
myself happy indeed to have laboured in shedding 
fresh light upon an antiquity thus hallowed, and I 
gladly repeat with the neocorus of Kuripides— 
KAewos 86 wévos pot 

Gcotow Sovrav xp’ Exe, 

ov Bvarois aX’ aBavdrois 

eddapors 8 rdvois poxOetv 

OUK A7roKavW. Ion. 134. 


TRANSLATOR’S PREFACE. 


THE translator has to thank several friends for 
looking over the proof-sheets while the work was 
passing through the press, and among them the 
Rey. Canon F. EH. Warren, B.D., F.S.A., whose 
extensive liturgical knowledge has been freely 
drawn upon whenever a difficulty arose as to 
the English equivalents of technical terms. 

Since the third edition of this work was published 
a few weeks ago in Paris, Mgr. Duchesne has 
contributed some additional notes to the English 
version, in order to meet certain late criticisms. 
With these exceptions, and the addition of a few 
short notes by the translator marked [Tr.], the 
English edition represents the French original in its 
integrity. 


Christmas, 1902. 


TRANSLATORS PREFACE TO THE 
SECOND EDITION. 


THE text of the second English edition has been revised by 
the Author, who has made some important additions. The 
so-called Peregrinatio Stlviae is now attributed to its real 
authoress, a Spanish Religious (p. 490), and her description of 
the services at Jerusalem, given in the Appendix, has been 
revised from the latest edition of the Arezzo MS., that of 
Mons. Paul Geyer. In response to several requests, an 
English translation of this excerpt has been added on p. 
547, et seg. For this I am mainly indebted to my brother, 
the Rev. George Herbert, who had the advantage of many 
criticisms and suggestions from so eminent a scholar as the 
late Canon Chas. Evans, formerly Headmaster of King 
Edward’s School, Birmingham. 

Mgr. Duchesne has also inserted in the Appendix, the 
text of the Hxultet of Bari, which will be found on p. 543. 

In order not to disturb the pagination of the previous 
edition, which is uniform with that of the French, the new 
matter introduced into the text has, when it occupies one 
or more pages, been distinguished by a letter in addition to 
the number. | 


All Saints’ Day, 1904. 


TRANSLATOR’S PREFACE TO THE 
THIRD EDITION. 


Turis edition represents the fourth and latest French edition, 
brought out at Paris in 1908. Monseigneur Duchesne has 
made one or two further additions to the present volume, 
which will be found on pp. 577a and s. The most im- 
portant, which reached me just before going to press, is an ~ 
account of the discovery at Monte Cassino by Dom André 
Wilmart of fragments of an Uncial MS., which on exami- 
nation proves to be the earliest example known of a Gre- 
gorian missal. Although much mutilated, it is of special 
interest, as it 1s of far earlier date than the Sacramentary 
of Adrian, the script being attributable to cuca 700. 


Lonpon, 
Easter, 1910. 


i eT 


TRANSLATOR’S PREFACE TO THE 
FOURTH EDITION. 


MonsErcNEuR DvucuxrsnE has carefully revised this new 
Edition and has contributed several fresh notes, which, in 
order not to disturb the pagination, have been placed in 
the Appendix, on pp. 577a et seq. He has also epitomised 
the latest theories with regard to the orthography of the 
name of the authoress of the Peregrinatio Htheriae, and 
the date of her MS. These will be found in note 1 on 
p. 547. 


ATHELHAMPTON, 
Christmas, 1911. 


PUBLISHER’S NOTE TO FIFTH EDITION 


Tus edition contains the latest improvements suggested by 
Mgr. Duchesne, the most important of which is a new Appen- 
dix 6, in which extracts from Dom Connolly’s book on “The 
Egyptian Church Order,” with an introductory note, are sub- 
stituted for the old “Canons of Hippolytus.’ Thanks are due 
to Dom Connolly and the Syndics of the Cambridge University 
Press for giving the necessary permission. There are also some 
fresh additional notes. 

In July, 1918, Mrs. McClure, to whose zeal and erudition 
in translating this book and keeping it up to date English 
students owe so much, passed away, before she had corrected 
the proofs. They have been seen through the press with the 
help of a set of proofs annotated by Dom Connolly. It is 
hoped that no error of importance has crept in. It has not been 
possible to incorporate in the Index more than a few references 
to the new matter. 


Seplember, 1918, 


A* 


‘DEDICAT: 


- 
~~ 


TABLE OF CONTENTS. 


I re a Ie | TT 


PREFACE @os eon pe eee wos eae ese 


CHAPTER I. 


ECCLESIASTICAL AREAS. 


§ 1. Jewish and Christian Communities... es ves h 
§ 2. Local Churches—Episcopal Dioceses oes eA 4 
§ 3. Ecclesiastical Provinces eas ves - eos ove 
§ 4. Patriarchates—National Churches Sim oes Ses 
CHAPTER II. 
THE MASS IN THE EAST. 
~ §1. The Liturgy in Primitive Times eae Pes = vee 
§ 2. The Syrian Liturgy in the Fourth Century es oe 
§ 3. The Oriental Liturgies = nee 
~ (1) Syria, p. 65; (2) Me opotemin and ipenix 69; (3) 
Cesarea and Constantinople, p. 71; (4) Armenia, p. 73 
§ 4. The Alexandrine Liturgy a 
(1) The Euchologion of Saeeien p. 75; (2) Later jet eats 
p. 79 
§ 5. Later Modifications ae ths pay Pa oes 
CHAPTER III. 
THE TWO LITURGICAL USES OF THE LATIN WEST. 
§ 1. The Roman and Gallican Uses ... sey dou 
§ 2. Origin of the Gallican Use i whe ste 
§ 3. Fusion of the Two Uses,,. é Ve x it 


PAGE 
iii 


13 
23 


46 
55 
64 


75 


82 


86 
90 
96 


XVill TABLE OF CONTENTS. 


OHAPTER IV. 


LITURGICAL FORMULARIES AND BOOKS, 
PAGE 


§ 1. The Forms of Prayer vee tee sep Pre ese 106 

§ 2. The Lections ... vee vee eos vee sos 112 

§ 3. The Chants pe oes wee a vee we =113 
CHAPTER V. 


ANCIENT BOOKS OF THE LATIN RITE. 


§ 1. Roman Books . 120 
“(1) The Grevotian Sareea ten p. 120: *(a) “The Cehutiass 
Sacramentary, p. 125; (3) The Missale Fromeoen: p. 134; (4) 
The Leonian Sacramentary, p. 135; (5) The Roll of Ravenna, 
p. 144; (6) The Ordines Romani, p. 146 
§ 2. Gallican Books... 151 
(7) The Missale Gothioniis,: p. 151; (8) The Missale Gallien 
Vetus, p. 152; (9) Masses published by Mone, p. 153; (10) 
The Lectionary of Luxeuil, p. 154; (11) The Letters of 
St. Germain of Paris, p. 155;%(12) British and Irish Books, 
ete., p. 156; (13) The Bobbio Missal, p. 158; (14) Ambrosian 
Books, p. 160 


CHAPTER VI. 


THE ROMAN MASS eee see ove tee 16] 


CHAPTER VII. 


THE GALLICAN MASS eee ees eee oae vee 189 


CHAPTER VIII. 


THE CHRISTIAN FESTIVALS. 


§ 1. Usual Observance of the Week ... hee toe eee 228 
§ 2. The Ember Days ... ave soe aed eee eee §=232 
§ 3. Holy Week ... ves vee vee tee eee 234 
§ 4. Movable Feasts... vee 235 


(1) The Computation of Easter, p. 256; (2) ‘Fastertide, p. 239 ; 
(3) Lent, p. 241; (4) Holy Week, p. 247 
5. The Immovable Feasts ... 257 
(1) Christmas and Epiphany, , 257 ; 2 ) The woativals ‘after 
Christmas, p. 265n;(3) The Festivals of the Virgin and St. 


$1. 


§ 3. 
. Comparison of Rites, and their Antiquity ... ae ees 


§ 5. 


TABLE OF CONTENTS. 


John Baptist, p. 269; (4) The Festival of the Ist of January, 
p. 273; (5) The Festivals of the Holy Cross, p. 274; (6) 
St. Michael and the Maccabees, p. 276; (7) The Festivals of 
the Apostles, p. 277; (8) The Martyrs and other Local 
Festivals, p. 283; (9) Fasts, Octaves, and Litanies, p. 285; 
(10) Calendars and Martyrologies, p. 289 


CHAPTER IX. 


CEREMONIES OF CHRISTIAN INITIATION. 


Baptism according to the Roman Usage nt 
(1) Rites of the Catechumenate, p. 295; (2) Prepnearinn for 
Baptism, p. 298; (8) Blessing of the Holy Oils, p. 305; (4) 
Baptism, p. 308; (5) Confirmation, p. 314; (6) First Com- 
munion, p. 315 


. The Gallican Baptismal Rite 


(1) The Catechumenate, p. 317; (2) pecpacation for Bapuan 
p. 319; (8) Baptism and Confirmation, p. 320 
The Initiatory Rites in the Churches of the East ret 


The Reconciliation of Heretics ae ee a6 wae 


CHAPTER X. 


ORDINATION. 


. The Ecclesiastical Hierarchy _... ae ae pet 
. Latin Ceremonies of Ordination aes Pe ea Are 
. Ordinations at Rome ... 


(1) The Minor Orders, p. 352 ; (2) The Craiantionn at the Bunion 
Seasons—that is, of Priests and Deacons, p. 353; (8) The 
Ordination of Bishops, p. 359; (4) Ordination of the Pope, 
p. 362 


§ 4. Ordinations according to the Gallican Rite... a 7 

§ 5. Ordinations in the East... vos sa ve ves 
CHAPTER XI. 

LITURGICAL VESTMENTS nee eis saa eee vee 


(1) The Tunicle and the Planeta, p. 379; (2) The Dalmatic, 
p. 382; (8) The “ Mappula ” and the Sleeves, p. 383; (4) The 
Pallium, p. 384; (5) The Stole, p. 390; (6) Shoes and Head- 
dress, p. 395; (7) The White Saddle-cloth of the Roman 
Clergy, p. 396; (8) The Crozier and Ring, p. 397 


xix 


PAGER 


294 


316 


327 
331 
338 


342 
350 
302 


363 
376 


379 


XxX TABLE OF CONTENTS. 


CHAPTER XII. 


THE DEDICATION OF CHURCHES. 


§ 1. Buildings consecrated to Christian Worship ... nee eee 
§ 2. Roman Dedication Rites oes soe we tee 
§ 3. Gallican Dedications ae see 


CHAPTER XIII. 


THE CONSECRATION OF VIRGINS. 


§ 1. The Profession of Virgins ase vee vee 
§ 2. The Rites of the Velatio Virginum ... vee oes 
(1) The Roman Use, p. 424; (2) The Gallican Use, p. 425 


CHAPTER XIV. 


THE NUPTIAL BLESSING aia He tes ons 
CHAPTER XY. 
THE RECONCILIATION OF PENITENTS we = tee 


CHAPTER XVI. 


THE DIVINE OFFICE,,, ves 


APPENDIX, 


. The Roman Ordines from the Manuscript of St. Amand .,,, 

. The Roman Ordo for the Three Days before Easter ... 

. The Dedication Ritual in the Sacramentary of Angouléme cae 

. The Dedication Ritual according to the Use of the Bishop of Metz 

. Order of the Offices at Jerusalem towards the End of the Fourth 
Century coe eos ooo ove 

6. The “Apostolic Tradition ” of ‘Hippolytus wad ses roa 

7. The Exultet of Bari ... std <u 

Tyanslator’s Note. Early Greek fori of the Ave Marta ape 

English Translation of No. 5 a aa of Etheria Sor ae aut 

Additional Notes ... BH bie 


Orme W br 


INDEX ees eee eee coe eee ees dee 


PAGE 
399 
403 
407 


419 
424 


428 


446 


455 
481 
485 
487 


490 
524 


537 
540 
541 
572 


577 


CHRISTIAN WORSHIP: 


ITS ORIGIN AND EVOLUTION, 


CHAPTER [. 
ECCLESIASTICAL AREAS. 
§ 1—JrwisH AND CHRISTIAN COMMUNITIES. 


Tur Christian Church arose out of Judaism. It was at 
Jerusalem that the preaching of the Gospel had its begin- 
ning, and it was through the medium of the Jewish com-_ 
munities of the Roman Empire that it reached the pagan 
world. 

These Jewish colonies dated back to the time of 
Alexander’s successors! The Seleucid and the Ptolemies, 
who did so much to Hellenise the East, were not less 
successful in their efforts to force Judaism beyond its 
national limits. These two objects were subsidiary to each 
other. The new towns which were springing up throughout 


1 See Mommsen, Fém. Geschichte, vol. v. p. 489, e¢ seq.; Schiirer, Gesch. 


des Jil. Volkes, vol. ii. p. 495. 
B 


2 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


the East were in need of an increase of population to 
ensure their prosperity. Since the time of the Exile the 
Jews had greatly increased in numbers, and colonists could 
readily be obtained from amongst them. Several dynasties of 
Asiatic rulers—Assyrians, Babylonians, Medes, and Persians 
—had already had demonstration of the tractable nature of 
the Israelites, of their disinclination to play any part in 
politics, and of their resigned and passive loyalty to their 
conquerors. No sovereign could wish to have more faithful 
subjects provided he was careful that their religious customs 
should not be interfered with. This was of vital importance. 
The Jews might be brought to live in the midst of Greeks, 
to speak Greek, and even to forget Hebrew; but to convert 
them to polytheism was a thing not to be thought of. 
Antiochus Epiphanes, who attempted it, could not congratu- 
late himself on the success of his endeavour. On the other 
hand, apart from the question of religious assimilation, it 
was impossible to make a Jew into a true Greek, a citizen 
of an Hellenic town. This constituted an obstacle to 
colonisation, but it was surmounted by arranging that 
the Jewish colonists should not be introduced among 
the body of citizens, but assigned a privileged position 
among those who were non-citizens. They possessed an 
entirely separate administrative and judicial organisation,— 
a privilege not shared, for instance, by the Syrians of Antioch ~ 
or the Egyptians of Alexandria. Each Jewish community 
rendered obedience to its own particular rulers, chosen from 
among its members; it constituted a sort of subordinate 
city, occupying an intermediate position between the Hellenic 
city and the subject population. The religious scruples of 
. the Jews were, moreover, respected by law; they could not 
_ be compelled to break the Sabbath, as, for instance, by 

appearing in a court of justice, and they were exempt from 
certain burdens which were repugnant to them, such as 
military service. 


ECCLESIASTICAL AREAS, 3 


It was not only, however, into the cities of recent 
foundation that Jewish colonies were introduced; we find 
them, and that at an early date, in the Greek cities of the 
Aigean, There again they played a part amongst the 
“instruments of government” according to the custom of 
the Macedonian dynasties. Into the midst of this restless 
population, stirred periodically by the remembrance of their 
ancient freedom, the Jews imported an element of order and 
loyalty to the established rule. 

Once founded, these Jewish colonies developed rapidly, 
both by the natural increase of population, and the sponta- 
neous immigration of their fellow-countrymen from Palestine, 
as well as by proselytism. Proselytism was favoured at this 
particular moment by the decay of religious belief throughout 
the whole of Greece. Jewish ideas with regard to the 
divinity, even if they differed widely from the polytheism 
of the people, were not opposed to the tenets of the Greek 
philosophers, which had spread largely among the cultivated 
classes. In that period of servility, the better spirits within 
the recently founded cities where the Greek decadence 
was unhappily allied to the old corruption of the East, 
might by a moral reaction be attracted towards Judaism. 
The Jew, moreover, far removed from Jerusalem and the 
Temple, displayed nothing narrow or exclusive in his faith, 
and became readily disposed to making converts. Many 
Jewish books were in circulation, in most cases under fictitious 
names, setting forth monotheism and a pure worship. Alle- 
gory, boldly employed, veiled those features of Hebrew 
history which might have offended the esthetic sense of the 
Greek, and presented them in such a philosophic form as 
fell in with the fashion of the time. Philo of Alexandria 
was the most celebrated writer of this school. The principal 
obstacle to this kind of propaganda was the difficulty of con- 
version without a change of nationality. However diluted 
the Judaism of Philo might be, it still remained a religion 


4 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


peculiar to a foreign nation, and it was necessary to become 
a Jew in order to worship the god of the Jewish people. 
On the other hand, the Greeks for some time past had 
combined a respect for the externals of worship with the 
greatest latitude of opinion as to their efficacy, and even as 
to the nature of the gods. Philosophical speculation could 
readily be pursued without abandoning the national religion. 
Such a state of things, however, was not very favourable, on 
the whole, to the spread of Jewish belief among the true 
Hellenic population. There is ground to think that the 
Jewish propaganda obtained its chief success in another 
direction, namely, among those subject peoples without home 
or country, who were legally incapable of citizenship, and for 
whom union with the Jewish community meant a step 
upwards politically, while at the same time their initiation 
into the worship of God meant a step upwards spiritually. 

However this may be, it is certain that the Jewish 
communities in the East, as also in Greece, had attained a 
considerable development by the time these countries were 
transferred to the Roman rule. The Romans accepted the 
situation and maintained and safeguarded the privileges 
granted to the Jews by the Macedonian rulers. This orga- 
nisation was part of the political machinery, and they were 
careful not to destroy it. They refrained, however, from 
importing it into the West. There was no doubt a Jewish 
colony in Rome, and that at a fairly early date; but it had 
no privileged position. More than once—under Tiberius in 
A.D. 19, and under Claudius in A.D. 54—it was broken up, 
and its members driven out of Italy. Rome, moreover, 
was at this period a semi-Greek city, and it was among its 
Greek-speaking inhabitants that the Jews were to be found, 
a fact which is evidenced by the exclusively Greek inscrip- 
tions on their tombs. The Jews never translated the 
Scriptures into Latin. The influx of their nation into the 
West is posterior to the early ages of Christianity. 


ECCLESIASTICAL AREAS. 5 


Safeguarded outwardly by their privileges, provided with 
a recognised organisation, the Jewish communities of Greek- 
speaking countries were not attached to each other by any 
external bond. Their connection with the political authorities 
at Jerusalem was never manifest, not even during the 
short period in which the Maccabees made the Holy City 
the capital of a small independent kingdom. But the Jews 
felt themselves to be closely united together by the strongest 
ties,—by.a common religion, and by a keen patriotic feeling, 
which, although uninfluenced for the moment by any political 
hopes, was still fostered by mysterious aspirations. Jerusalem, 
whatever her temporal rulers might be, always remained the 
ideal centre, the lodestar of the whole Jewish Dispersion. 
The ties which bound them to her were the annual tribute 
of the half-shekel, which every Israelite paid to the Temple 
of the Lord, and the pilgrimage thither, which every Jew 
had to make at least once in his lifetime. 

In contradistinction to the Holy City, Rome assumed in 
the Jewish mind, before long, the position of metropolis of 
the pagan world. The Greek kingdoms having passed away, 
and the ancient Greek cities having been reduced to insigni- 
ficance, it was to the Italian capital that the spirit of Hel- 
lenism turned. The opposition between these centres soon 
manifested itself. From the time of the persecutions of 
Epiphanes onward, the Jewish race had been swayed by an 
undercurrent of hatred against Greek paganism—against the 
whole Hellenistic spirit, institutions, art, and religion. Jeru- 
salem was the source from whence this undercurrent flowed. 
Here it was felt, and here it was preached, that there could 
be no truce between the empire of falsehood and evil, which 
from this time forward had its throne in the great Babylon 
of the West, and the kingdom of God, which the Messiah 
was shortly to set up in the Holy City of David. 

We know how these hopes were frustrated. An open 
struggle at length broke out under the shadow of the Tempie 


6 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


between the chief priests and the leaders of the fanatical 
masses. The triumph of the latter was soon expiated by 
the destruction of Jerusalem and its sanctuary. Attempts 
at reprisals under Trajan, and again under Hadrian, were 
promptly suppressed. As a result of these misfortunes, the 
Jews of the Roman Empire were driven into an increasing 
antagonism to the world in which they had to live. Be- 
coming daily more isolated, it devolved on the Christians to 
conduct the propaganda of monotheism. The Jews still, doubt- 
less, constituted a nation, even more strongly characterised 
than before, and they still preserved, even after the destruc- 
tion of the Temple, a centre, somewhat theoretical it is true, 
in the Talmudic school of the Tiberiad. But it soon became 
evident that the future, or at all events the immediate future, 
did not belong to them either in the sphere of politics or in 
the domain of religion. 

Their former privileges were, nevertheless, maintained, 
and in this particular their position was a much stronger 
one than that of the Christian communities which had 
- separated from them. 


This separation was the foundation of the Church. It is 
not my aim to write here the history of the beginnings of 
Christianity. The general facts are well known. The apostles 
of Christ, as soon as they arrived in a locality, placed them- 
selves in communication with the Jewish community, preached 
in their synagogue, and set forth the object of their mission, 
It does not appear that they ever were completely successful, 
and that the entire Jewish colony in any place accepted the 
Gospel. In most cases, after having recruited a certain 
number of adherents, they and their disciples were excom- 
municated by the elders of the synagogue, They then 
founded a fresh group, schismatical in relation to the older 
one, with its separate meetings and with a distinctive 
spirit, doctrine, and government. This was the origin of 


ECCLESIASTICAL AREAS. 7 


the local Christian communities, the beginning of the body 
of the faithful—in a word, the Church of Jesus Christ. 

Detached one after another from the Jewish com- 
munities, and rapidly increased by an active propaganda 
among the pagan population, the Christian Churches soon 
realised that they were united together by a common feeling 
of faith, hope, aud charity. The more they spread and in- 
creased in strength, the stronger this feeling revealed itself. 
It was a new religious brotherhood, a loftier and more 
ideal nationality looking for its realisation in the near future. 
Although on the earth, and in the world of reality, its 
expansion was not that of a race, nor its establishment a 
national one, for it had no local religious centre answering 
to Jerusalem and its Temple. It is true that this latter 
feature, which accentuated so strongly the difference 
between Jew and Christian, was soon to disappear. The 
triumph of Titus increased for a moment the resemblance 
between these two religious nations, both living in the 
heart of the Empire, and on several points in opposition 
to it. 

Any resemblance and relationship between them was 
rather the resemblance and relationship of two hostile 
brothers. The question of privileges made this apparent 
from the outset. The Jewish communities were recognised ; — 
the Christian communities were not. Their existence was 
in contradiction to the law, and their development soon came 
‘ to be considered wholly incompatible with the constitution, 
and even with the spirit, of the Empire. Hence the state of 
insecurity, and at times, of terror, in which the Christians 
lived until the reign of Constantine. 


I have laid emphasis on the historical tie which connected 
the first Christian Churches with the Jewish communities 
scattered over the Greek-speaking world, because so close a 
relationship could not fail to be an important factor in 


8 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


determining the organisation of ecclesiastical government, 
and the form of public worship. 

The Christian Churches appear before us in the earliest 
documents as having over them a hierarchy of two or three 
grades. The lowest grade is that of the ministers, or serving 
brethren, to whom were entrusted temporal matters, and who 
exercised the lower functions of divine worship. These were 
the deacons. Above them were the “ elders,” presbyteri, priests, 
or the “inspectors,” episcopi, bishops. It is clear that in 
early times the use made of these terms was variable, as were 
also the functions assigned to the persons they designated At 
any rate, it is certain that the priests or bishops who directed 
a local community, recognised the apostles, of whatever 
order, as possessed of superior authority, and as the founders 
and spiritual masters not only of an isolated Christian body, 
but either of all Christian bodies generally, or of those of 
particular regions. As these great leaders gradually passed 
away, a definitive hierarchy made its appearance. In each 
town, all the Christians and all their directors, presbyteri, 
episcopt, were ranged under a chief bishop, to whom this name 
of bishop was shortly after exclusively applied. Around 
him, and constituting with him a college, were his priest- 
counsellors; beneath them the deacons, who in their func- 
tions, already become varied and numerous, were not long 
after assisted by a whole staff of inferior ministers. 

The question has been raised how far all this organisation 
grew out of that of the Jewish communities. It appears to 
me to have had its origin above all in the nature of things, 
It is indeed difficult to imagine a community of the sort 
that we are dealing with, without a council, a staff of working 
functionaries, and a head able to act and direct! This was 
the hierarchy bequeathed by the apostles, in the dawn of 


1 This is an essential element in the constitution of corporations, es 
defined by Roman Law. JDig., ILI., 4, 3. 


ECCLESIASTICAL AREAS. 9 


Christianity, to the Church of Jerusalem, the first in point of 
time of all Christian Churches, and the most favourably 
placed in those early days to serve as a model. From 
this period the question under discussion loses much of its 
interest. It is one, moreover, somewhat difficult to treat 
with any degree of precision, owing to the paucity of the 
information we possess with regard to the organisation of the 
Jewish communities of the Dispersion. The condition of these 
differed widely. In some instances, where the Jewish popu- 
lation was considerable, several synagogues were to be found 
in one and the same town, although the Hebrew community 
as a whole was under a single ruler. This was the case at 
Alexandria, where the Jews were under the direction of their 
Ethnarch. At Smyrna, an inscription’ mentions “the nation 
of the Jews ;” but it does not state whether there also they had 
an ethnarch or some similar magistrate. If from the organi- 
sation of communities regarded as national bodies we pass 
to that of the synagogues, which in many cases must have 
served both purposes, the information is still more uncertain. 
The Gospels and the Acts of the Apostles frequently make 
mention of the rulers of the synagogue; but the information 
is rarely definite enough to enable us to determine whether 
each synagogue had one or several rulers. When they do 
exceptionally give us the distinct information we require, it 
is not of such a character as to enable us to infer the exist- 
ence of a single and universally recognised type. In the 
district of Galilee, where the raising of Jairus’s daughter took 
place, there were several “rulers of the synagogue.”? In 
the locality ‘where the woman with the spirit of infirmity 
was healed ® there was only one. Thesame want of uniformity 


1 It deals with the payment of a fine, in a case of the violation of a 
burying-place, 7@ @@ver tTGy “lovdaiwy. This inscription has been published 
by M. Salomon Reinach in the Revue des Ltudes Juives, 1883, p. 161. 

2 Mark v. 22. 

S Luke xiii. 10, 14. 


10 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


is manifested beyond the limits of Palestine: at Antioch in 
Pisidia there are several “rulers of the synagogue;” at 
Corinth, a single one This diversity in Jewish customs 
may possibly have contributed to produce that looseness in 
the use of terms, or in the actual differences, which meet us 
in the earliest Christian documents when they come to speak 
of the hierarchy of their newly founded Churches.? The real 
differences may have been very great; the primitive Churches 
were not all influenced to the same extent by the Christian 
social ideal. At Jerusalem they went so far as to recognise 
the community of possessions; but as a general rule they 
stopped a long way short of this. 

The institution of the Seven, in the same Church, served 
later on as a support for the tradition that the number of 
deacons should not exceed that figure. In other Churches, 
where the duties to be performed were of a less complex 
nature, the number of the officials, as far as serving brethren 
were concerned, was more restricted. There was a similar 
class of persons employed in the synagogue; they are 
designated in the Gospel simply as bmnpéra: (servitors). 

In short, whether from imitation of the synagogue, or 
simply from the exigencies common to any community, the 
first Christians soon appeared equipped with a hierarchy of 
three grades. This hierarchy derived its powers directly or 
indirectly from the apostles themselves. As a rule, the 
community chose the individual, but the investiture was 
made either by the local bishop, or, when this office itself 
was in question, by the superior ecclesiastical authority 
representing the succession of the apostles. 


1 Acts xiii. 15; xviii. 8, 17. 
* Upon this question compare M. |’Abbé Michiels’ book, Origine do 
? Episcopat, Louvain, 1900, and the bibliography attached to it. 


ECCLESIASTICAL AREAS. 11 


§ 2.—LocaL CHuRCHES—EPIScoPAL DIOCESES. 


The ecclesiastical local body was at first constituted and 
organised on the model furnished by the Jewish communities, 
or at least under the influence of exigencies similar to those 
by which the Jewish communities themselves had been 
instituted and developed. Owing to the continuous advance 
made in the propagation of the Gospel, there came a time when, 
as a very early writer has remarked, “the children of the barren 
woman surpassed in number those of the fruitful woman.’’! 
The Christian population in each town rose from being an 
insignificant minority to a respectable minority, became 
afterwards the majority, and at length embraced the whole 
population. It passed through these various phases in different 
localities at widely different dates, Phrygia was almost 
entirely Christian when Gaul possessed only a very small 
number of organised Churches. The fourth century witnessed 
the final stage of this change in nearly every region, at least 
as far as the mass of the people in the towns were concerned. 
This immense development modified but very slightly the 
hierarchical organisation of the Churches. The number of 
ordained ministers increased; some changes, some specialisa- 
tion of power arose, but the government remained monarchical 
throughout. It even tended to become more and more so. 
The priests continued to be the counsellors, the substitutes, 
the assistants of the bishop; the deacons and other lesser 
ministers were still engaged in temporal duties, charitable 
works, and the minor details of the service of God. 

Roman municipal institutions, such as the curiae, the 
dwumviri, and the cwratores, furnished no models for imitation 


1 TI. so-called Epist. of Clement, 2. 


12 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


to the Christian Church. It is a mistake to suppose with some 
that the documents of the fourth and fifth centuries afford 
ground for belief that the bishop had a share in the govern- 
ment of the city. It is not only impossible to demonstrate, 
but absolutely incompatible with the ecclesiastical law of 
the period with which we are dealing, that the clergy were 
identified with the curia, and that the bishop, under the title 
of defensor civitatis, took his place among the municipal 
magistrates. There is not any doubt that moral influence 
may have made itself felt, and that in the fourth and fifth 
centuries the religious rulers may indirectly have played a 
part in the government of the towns. But both in theory 
and practice the Church and the city, the clergy and the 
curia, the bishop and the municipal magistrates, continued 
to keep the limits of their respective domains distinct. 

In one respect only, and that an important one, the 
administrative organisation of the -—Empire exercised a 
real influence on the development of ecclesiastical insti- 
tutions. I refer to the areas of jurisdiction, municipal, 
provincial, or otherwise. 

At the outset no question had been raised with regard to 
local limits. The Jewish colonies were always confined to the 
towns, and this was also the case with regard to the early 
Christian communities. As Christianity spread into the 
smaller towns and the country districts, it became necessary 
to know where the territory of each Church began and where 
it ended. The cities of the Empire, with their territories 
clearly marked out by the census, here presented limits 
already defined, against which no reason of a religious nature 
could be raised. It was admitted generally that each city 
should have its own bishop, and that its population should con- 
stitute a Church by itself. These areas, it is true, were very 
unequal. In some countries they were really provinces, as, 
for instance, Poitiers, Bourges, and many others in Gaul. In 
Africa, on the other hand, in Southern Italy, and in Western 


ECCLESIASTICAL AREAS, 13 


Asia Minor, the towns, situated close to one another, had 
merely a narrow ring of suburbs. There were countries also 
like Cappadocia, into which municipal institutions were not 
introduced till a very late date, while in Egypt they were 
almost unknown. Such provinces were otherwise subdivided, 
nomes or strategiae forming the components.! 

Elsewhere, there existed, among the metropolitan areas, 
immense domain lands, nullius civitatis, the rural population 
of which was ruled by procurators holding office directly 
under the provincial governors. The city limit was, 
however, the general rule, and the bishop’s jurisdiction 
was co-extensive with the city, or some equivalent area, 
in nearly every instance during the fourth century and 
onwards. 


§ 3.—EccLESIASTICAL PROVINCES. 


But there were other ties between Christians besides 
those which bound together the members of a single Church 
within the territory of any one city. From the outset, 
Christians of all countries, no matter of what race or of what 
condition, had recognised one another as brethren. Apart 
from the ties arising from a common faith and hope, apart 
from the continuous relations established by charity, of 
which we have evidence in the early pages of Christian 
literature, there was at the beginning the perpetual intercourse 
of apostles, missionaries, prophets, and doctors,? who were 


1 I do not mean to infer that there were bishops of nomes, of stra- 
tegiae, or of saltus. A special study of these particular cases has not 
yet been made, and this is not the place to put forward what I have 
been able to gather on the subject in the way of texts, observations, and 
conjectures. 

2 Doctors is a very comprehensive word. I use it in the acceptation of 


14 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


not attached in their ministry to any fixed locality, but who 
came and went from one Christian body to another, moving 
in all directions, either to carry the Gospel into regions 
whither it had not yet penetrated, or to encourage, instruct, 
and defend struggling infant communities. 

At the close of the first epoch, when once all this itinerant, 
unattached, ministry had passed away, there remained nothing 
but the local ecclesiastical organisations. It was to these 
organisations that the hierarchical expression of the unity 
of the Church, and at the same time the provisions for its 
cecumenical and provincial government, were to owe their 
respective origins. 

Jerusalem had ceased to exist except as a memory. After 
the destruction of the city under Titus, a small body of 
Christians were able to re-establish themselves there, but 
they remained for a long time obscure and unimportant. 
It was evident that the Holy City was not destined to 
become the metropolis of Christendom. It devolved on 
the great Babylon of the West, against whom the Jewish 
prophets had hurled so many imprecations, to take her 
place. 

Although situated on the confines and even beyond the 
limits of the Greek world, Rome was, nevertheless, the centre 
to which that world was gravitating. From the moment that 
Christianity sought to embrace the whole Orbis Romanus, no 
other capital was possible. Rome was, moreover, as it were, 
consecrated by the preaching and the martyrdom of the 
two greatest apostles. The remembrance of them was still 
fresh. The other missionary apostles, with the exception of 
St. John, had disappeared, leaving but a vague memory behind 
them. In the absence of other than very fleeting traditions 
concerning them, it was all the more natural for them to 


the Greek term d:dacxado, which would perhaps be best rendered by 
catechtsts. 


ECCLESIASTICAL AREAS. 15 


become the subject of legend. Rome, the capital of the Empire, 
the see of St. Peter, a place hallowed by the apostles, became 
the uncontested metropolis of the Church. The Easterns 
themselves, in spite of the long sojourn in their midst of the 
Apostle John, recognised the fact without raising any obstacle. 
At the end of the first century, the Roman Church, by the 
mouthpiece of Clement, intervened with imposing authority 
in the internal conflicts of the Church of Corinth, which was, 
however, equally of apostolic foundation. Hermas, shortly 
after, wrote his Pastor for all the Churches; and Ignatius, the 
Martyr Bishop of Antioch, calls attention to the pre-eminence 
of the Church of Rome. In the second century the whole 
of Christendom flocked thither—heretical doctors, orthodox 
travellers, apologists, bishops, inhabitants of Asia Minor, 
Syrians, people from Pontus, Palestine, and Egypt. Rome 
was, in short, the visible centre of all Christian activity, 
whether Catholic or heterodox. The great capitals, Carthage, 
Alexandria, Antioch, which played an important part here- 
after, had not yet risen to any prominence. The Roman 
province of Asia alone counts for something; but its claims 
to importance were only secondary, as the conflict at the 
end of the second century with regard to the keeping of 
Easter clearly demonstrated. 

This hierarchical pre-eminence, this general direction 
which had its seat at Rome, was, however, exercised without 
any thought of organising a special staff of officials. It was 
with the aid of the priests, deacons, and secretaries (notarit) 
of his Church, that the Bishop of Rome dealt with the affairs 
that came before him, or attended to the temporal and spiritual 
needs of the Churches which he deemed it incumbent on him 
to assist. | 

Among the latter, the communities of Southern Italy, 
already very numerous in the third century,’ were bound by 


1 Eusebius, Hist. Eccles., vi. 43. 


16 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


close ties to Rome, from which, evidently, they had received 
their first apostles and their organisation. Metropolis of all 
Christendom, Rome was yet the centre of what might even 
then be called a provincial government, or of an ecclesiastical 
province. 

Similar relations had been established, and for analogous 
reasons, in other countries around certain large towns. 
Carthage, for example, was always regarded as the centre 
of African Christianity, both as regards evangelisation and 
organisation, As early as the beginning of the third 
century, its bishop had become a primate, or a patriarch! 
It was the same at Alexandria, and in a lesser degree at 
Antioch, the oldest of the Christian communities in the 
Greek world, and the centre of the earliest missions in 
Northern Syria, Cyprus, Asia Minor, Mesopotamia, and 
Persia. In Asia the missionary centres were more numerous, 
and authority was more conflicting, owing to the presence 
of so many celebrated cities, between whom a rivalry had 
existed from fabulous times, Ephesus never enjoyed more 
than a primacy of honour over Smyrna, Sardis, Pergamos, 
and the other Churches of this region. 

These relations between mother and daughter com- 
munities may be taken into consideration in themselves, 
without regard to the internal development of their 
organisation. We have seen how, in the earliest Chris- 
tian bodies, the single episcopate appears as the final 
stage of an hierarchical evolution of varying duration. 
Before this final stage had been reached, a body of 
Christians might already have evangelised its immediate 
and even remote neighbourhood, and formed colonies 
which were bound to her as to their Mother Church. 


1 This local authority, however, was at that time less felt in Africa than 
the higher authority of the Roman Church. This is particularly seen in 
the writings of Tertullian. 


ECCLESIASTICAL AREAS, LT 


There was thus a metropolis without as yet a metro- 
politan. Such was the case, for example, in the Church 
at Antioch. 

When such inter-relations were represented by the 
episcopate with its hierarchical staff, these are found to 
correspond with tolerable exactness to certain institutions 
of the Empire. We may compare the Bishops of Carthage, 
Alexandria, and Antioch to the Proconsul of Africa, to the 
Prefect of Egypt, and to the Legate of Syria respectively, 
but it is certain that there was no imitation intended. 
The forms of civil government in question arose out of 
geographical exigencies and from certain historical relations 
resulting from these exigencies. It was the same with the 
Christian primacies. The Bishop of Carthage became the 
chief of the African bishops, because it was from the Church 
of Carthage that the founders of the Churches of Africa had 
gone forth, and their starting out from that city was con- 
ditioned by the geographical disposition of the country which 
had made Carthage a natural centre. The same may be 
said of other natwral metropolitan sees, which are the most 
ancient of all. 

Beyond this, however, there is no farther resemblance, 
during the period anterior to the end of the third century, 
between the areas of the metropolitan sees of tne “hurch 
and the provincial divisions of the Empire. What 
little we know of the councils held in those early times 
is sufficient to prove that there was no attempt to 
group the Churches according to the divisions of the civil 
provinces. 

These councils, the earliest of which date back to the 
later years of the second century, constitute a very re- 
markable revelation of ecclesiastical inter-diocesan relations. 
At the time that Tertullian wrote his De Jejwniis (cir. 220) 
they were unknown in Africa; in the Greek-speaking coun- 
tries, on the contrary, they were already an established 

C 


18 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


institution! Very shortly afterwards we find the Bishops of 
Carthage—Agrippinus, Donatus, Cyprian—gathering around 
them the bishops of all the African provinces. Mauritania, 
in the time of St. Cyprian, was not under the Proconsul of 
Carthage, and it is now known that Numidia, although 
bound to Africa by certain ties, as, for instance, by a 
common line of provincial custom-houses, had nevertheless 
its own governor. In spite of this, we see the bishops 
of all the African provinces ranging themselves round 
the Bishop of Carthage without our being able as yet 
to distinguish any other distribution. The primates of 
Numidia, for instance, were not instituted until a later 
date. 

In Egypt, where there is no record of councils being 
held up to this period, the Bishop of Alexandria inter- 
vened not only in the affairs of the Churches of his own 
province,” but also in those of the Libyan Pentapolis, 
which at this time was under the administration of the 
island of Crete.® 
In Syria, towards the close of the second century, a 
council held there to deal with the Easter controversy, 
brought together the Bishops of Cesarea, A#lia, Ptolemais, 
Tyre, and others whose sees are not known to ust Now, 
Tyre and Ptolemais belonged at that time to the province of 
Syria (though shortly after to the new province of Pheenicia), 
while A‘lia and Cesarea were in the province of Palestine. 
This grouping, therefore, was not in any way conditioned 
by the distribution of the provinces. It was purely 


1“ Aguntur per Graecias illa certis in locis concilia ex universis 
Eeclesiis, per quae et altiora quaeque in commune tractantur et ipsa 
repraensentatio totius nominis christiani magna yeneratione celebratur.” 
~—De Jejuniis, 13. 

_ * For example, at Arsinoé (Eusebius, Hist. Eccles., vii. 24). 

* Eusebius, Hist. Eccles., vii. 68. 

 Ibid., v. 23, 25. 


ECCLESIASTICAL AREAS. 19 


geographical. The bishops of the southern slopes of the 
Lebanon were nearer to Cesarea than to Antioch; they 
therefore went to Caesarea. It is also noticeable that in 
their synodal letter, of which Eusebius has preserved a 
fragment, they state that they are in the habit of referring 
to the Bishop of Alexandria for fixing the date for keeping 
Easter. There is no trace of any relations with the 
metropolitan see of Syria. 

This see, on the other hand, extended its influence beyond 
the boundaries of the province of Syria. Towards the end 
of the second century we find Sarapion, Bishop of Antioch, 
exercising his pastoral authority at Rhossos,! a town situated 
in Cilicia. According to the tradition of the Church of 
Edessa,” this same Sarapion had ordained Palouth, third 
occupant of the Mesopotamian see. In the time of 
Sarapion and Palouth, however, the town of Edessa had 
not yet become part of the Roman Empire. 

In Asia Minor, about the middle of the third century, we 
find a Council at Iconium, at which bishops of wholly un- 
connected provinces—Cappadocia, Galatia, Cilicia, and others 
—are gathered together.® 

We have, on the whole, as yet, no traces of a tendency to 
shape the ecclesiastical on the model of the civil provinces. 
But there is here and there a local ecclesiastical grouping 
either around the natural metropolitan sees or into regional 
councils embracing more or less extensive areas, according 
to circumstances.* 


1 Kusebius, Hist. Eccles., vi. 12. [Hod. Arsus.—TR.] 

2? This tradition is preserved in the Doctrina Add#xi, as well as 
in the acts of St. Barsumas (Tixeront, Les Origines de Veéglise d Hdesse 
p. 140). 

3 Cypr., Ep., xxv. 7. Iconium and Lycaonia then formed part of the 
province of Cilicia. See Bulletin de corresp. Hellénique, vol. vii p. 290; 
vol. xi. p. 351. 

4 It has been often stated of late that the Christian Hierarchy of Bishops 
and Metropolitans owed its origin to the Hierarchy of the municipal and 


20 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


Under the latter category, mention must be made of 
Antioch as one of such centres from the middle of the third 
century onwards. On various occasions we find the bishops 
of all Syria gathered together there, as well as those of 
Eastern Asia Minor, which shortly after was to become the 
diocese of Pontus. As early as the year 251 we find mention 
of a synod, which must have been held at Antioch, on 
account of Fabius, bishop of that place, appearing to favour 
Novatianism. The promoters of this council were the 
Bishops of Tarsus, Ceesarea in Palestine, and Caesarea in 
Cappadocia. A few years later, in 256, Dionysius of Alex- 
andria,? in enumerating the Churches of the East which had 
been disturbed by this conflict, mentions those of Antioch, 
Cesarea in Palestine, A‘lia (Jerusalem), Tyre, Laodicea in 
Syria, Tarsus, and Cesarea in Cappadocia. Subsequently, 
from 264 to 268, the case of Paul of Samosata necessitated 
the meeting of several bishops at Antioch in the interests of 
that Church. On each occasion they come from the same 
provinces, from Pontus Polemoniacus (Neocesarea) and 
-Lycaonia (Iconium) from as far as Arabia (Bostra) and Pales- 
tine (Czsarea, A‘lia). Immediately after the persecution of 
Galerius and Maximianus, a celebrated council was held 
at Ancyra, presided over by the Bishop of Antioch, at 
which some fifteen bishops from the same countries 
were again present; this time, however, the provinces 
of Galatia, Bithynia, Phrygia, and Pamphylia are repre- 


provincial Priesthood of Rome in the time of Augustus. It is difficult to 
imagine @ more erroneous idea, or one more at variance, both with the 
documents and the nature of the institutions thus compared. Those who 
originated such a singular notion have allowed themselves to be misled 
by an empty resemblance. They have, moreover, refrained from producing 
any proofs, and have not studied the question seriously. When con- 
fronted with such a gratuitous statement, I cannot do more here than 
charitably point out the fruitlessness of their too oft repeated line of 
argument. 

1 Kusebius, Hist. Hccles., vi. 46. 

5 [did., vii. 5. 


ECCLESIASTICAL AREAS. wee} 


sented, but Asia, properly so called, still remained outside 
the group. 

The sees above mentioned form, as it were, the nucleus 
of what was called in the fourth century the Episcopate of 
the Orient, which was perpetually engaged in conflict about 
certain individuals and formularies with the bishops of the 
West and of Egypt. The designation which it bore was 
derived from its undisputed primate, the Bishop of Antioch 
-——that great city at this time the capital of the immense 
diocese of the Orient, the residence of the Comes Orientis, and 
since the time of Constantius, of the Emperor of the East 
himself. Shortly before this Nicomedia had been the Imperial 
residence, and, though Constantine was occupied in planning 
a great future for his new Rome, the time had not yet come 
for its realisation. Up to the reign of Theodosius, Antioch 
remained Queen of the East, the centre to which the Greek 
Empire and its chief ecclesiastical metropolis gravitated, 
the ancient Churches of Asia and the Christian communities 
of the diocese of Thracia being drawn within its circle of 
influence. Alexandria resisted its attraction. The opposi- 
tion shown by Athanasius to the councils of the East was 
warmly supported by the Egyptians. Their hatred to Syria 
dated back from the very earliest times. The Egyptians 
had been formerly placed under the rule of the Comes 
Orientis, and a dignitary of no lower rank had now to be 
granted to them, and hence the prefect Augustal made his 
appearance there under Theodosius. An attempt was made 
to impose upon them bishops from Antioch ordained by the 
metropolitan of that city, but they obstinately refused to 

“recognise them, and at length succeeded in this point also, 
in spite of all Imperial insistence. 


These considerations have carried us somewhat beyond the 
third century, but they may serve to show that the further 
Christianity spread the more its limits were conditioned by 


22 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


the same geographical and historical influences which had 
determined those of the Empire. Some assimilation between 
the two was therefore inevitable. In the East this took 
place much sooner than in the West, on account of the vast 
numerical superiority of the Oriental Christians over those of 
the latter. At the Council of Nica,! the classification of 
bishops according to provinces and their subordination to the 
bishop of the civil metropolis were already accomplished 
facts. This arrangement was the basis for legislation in 
the matter of ordinations and with regard to ecclesiastical 
jurisdiction, as well as for regulating certain special cases. 
The provinces with which the Council had to do were those 
of the time, viz. those that Diocletian had formed out of 
the older provinces.? Ecclesiastical provinces were not in- 
stituted by the Council of Nicza, for they were in existence 
previously in the East. There was nothing as yet corre- 
sponding to them in the West, except perhaps in Africa, 
where the bishops of the province of Numidia had possessed 
a senior or primate of their own from the time of Diocletian 
and Maxentius onwards.? But all the provinces of Africa 
had not arrived at this stage. That of Mauritania Sitifensis 
remained incorporated with Numidia until the Council of 
Hippo held in 393.4 These African primates, moreover, 
must be distinguished from metropolitans, properly speak- 
ing. There was no ecclesiastical metropolis in Africa, unless 
at Carthage. The provincial primate was simply the senior 
of the bishops of the province, wherever his see might be. 
It is possible that in Spain there was some organisation of 


! Canons 4-7, 

? See Mommsen, Mémoire sur les provinces romaines, trans. by Picot, Paris,. 
Didier, 1867 (from the Revue Archéologique of 1866); Jullian, De la réforme 
provinciale attribuée a Dioclétien, in the Revue Historique, vol. xix. (1882) 
p. 331. 

* This may be gathered from the documents dealing with the origin of 
the Donatist Schism. 

* Cod. can, Ecclesiae Afr., c. 17. 


ECCLESIASTICAL AREAS. 23 


this kind. A somewhat obscure expression in the decrees 
of the Council of Elvira gives colour to this conjecture. 
Elsewhere, throughout the whole of the West, up to the 
Danube and the Adriatic, no trace exists of ecclesiastical 
divisions according to provinces or of metropolitan jurisdic- 
tion in the Eastern sense of the word. 

The Council of Nicaea made special provision in its sixth 
canon for certain cases which did not fall in with provincial 
distribution. The chief exception was that of the Bishop of 
Alexandria, who was accredited with powers to settle all 
ecclesiastical affairs, especially ordinations, throughout the 
whole of Egypt and in the two Libyan provinces. in 
support of this exception, the example of the Bishop of 
Rome was cited, who also exercised jurisdiction over a large 
number of Churches without the mediation of metro- 
politans. It is not stated precisely what were the privileges 
granted in the case of the Bishop of Antioch, but his case 
was specially considered. The council also mentions other 
exceptions without indicating them by name. It is possible 
that these were in Western Christendom, where, indeed, 
other usages obtained. Moreover, the Council of Nicza, like 
all Eastern councils, even when they were cecumenical, 
legislated mainly for the East, and took but little heed of 
what was passing in the West. 


§ 4.—PATRIARCHATES—NATIONAL CHURCHES, 


The organisation by provinces by no means represents 
the limit of approximation which had been established in 


1 Canon 58: Placuit ubique et maxime in eo loco in quo prima cathedra 
constitute est episcopatus, ut interrogentur hi qut communicatorias litieras 
tradunt. It is not certain that prima cathedra episcopatus does not mean 
simply the episcopal chair, in contradistinction to the plebes or parishes 
established in the towns or villages. 


24 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


the East between ecclesiastical and civil jurisdiction. Over 
the governors of provinces Diocletian had established rulers of 
dioceses, or vicars. In the eastern division of the Empire these 
dioceses were at first four in number—those of the Orient, of 
Pontus, of Asia, and of Thrace. About the time of Theo- 
dosius, this number was increased to five by the creation of 
_ the diocese of Egypt, taken out of the jurisdiction of the 

Comes Orientis. At the Council of Constantinople in 381, 
these five dioceses were adopted as bases for an ecclesiastical 
jurisdiction superior to that of the metropolitans and pro- 
vincial councils. 

This superior jurisdiction was assigned, in the diocese of 
Pontus, to the Bishop of Cesarea in Cappadocia, and in 
the diocese of Asia, to the Bishop of Ephesus. In the 
diocese of Thrace, Constantinople, thenceforward the Im- 
perial residence, gave the title to the see. But the bishops 
of the Eastern capital were not content to remain long the 
ecclesiastical rulers of one diocese only. The Council of 381 
had given them precedence of the whole episcopate, after 
the Bishop of old Rome. Constantinople being, from the 
civil point of view, the exact counterpart of the ancient 
metropolis of the Empire, the Fathers of the Council con- 
sidered that, from the ecclesiastical standpoint, it ought also 
to take precedence over all the cities of the East. This 
decision, it is true, was not accepted at Rome, and its 
confirmation seventy years later by the Council of Chalcedon 
was equally fruitless. The Popes adhered to the ancient 
traditions, and, in spite of the claims of the bishops of 
the Imperial city, persisted in maintaining for the ancient 
sees of Alexandria and Antioch their privileges of antiquity 
and honour. 

The Popes’ contention received but scant attention; 
doubtless some satisfaction was accorded them, but merely 
as a matter of courtesy. The Bishop of Constantinople 
assumed more and more the position of a sort of Pope of 


ECCLESIASTICAL AREAS, 25 


the Oriental Empire, and the obstacles he met with in so 
doing were one after another swept away. 

The Church of Alexandria was the most energetic in 
defending its privileges. The obstinacy of ancient Egypt, 
its extreme centralisation concentrated in its patriarch, the 
zeal and prestige of its monks, together with the traditional 
and marked support given to it by the Roman Church, 
enabled the see of St. Mark to maintain its independence 
fora long time. Men like Theophilus, Cyril, and the Dioscori 
-on more than one occasion made the bishops of the Imperial 
city to feel their power. Heresy was the cause of their 
ruin. The Roman Church on the one hand found itself at 
length obliged to abandon the successors of Athanasius, 
and the Council of Chalcedon on the other was the means 
of humbling the pride of the ecclesiastical Pharaoh. Thence- 
forward, split up into factions, exposed to internal quarrels 
and secular troubles which alienated it from the Empire, 
Christian Egypt fell an easy prey to Islam, and its separation 
became an accomplished fact. 

The remainder of the Eastern world was accustomed to 
regard the capital as its centre. Antioch having lost this 
position from the time of Theodosius, the entire Hast now 
looked to Constantinople. The three northern dioceses, 
originally cut off from the ancient capital, were soon seized 
upon by the new. The Bishops of Constantinople, upheld, 
it must be admitted, by general opinion, soon began to 
interfere in the ecclesiastical affairs of neighbouring dioceses. 
Several instances of this interference, not without resist- 
ance in some cases, had already occurred,! when the Council 
of Chalcedon gave the Bishop of Constantinople the right 
of consecrating the provincial metropolitans of the three 
dioceses, reserving only to the latter the ordination of their 
suffragans, The same right of ordination was granted to 
him in the case of the rulers of those national Churches 


1 See Tillemont, Hist. Lccles., vol.-xv. p. 702. 


26 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


which derived their authority from the three dioceses already 
mentioned (can. 28). He was invested, moreover, with a 
jurisdiction coextensive with that of the civil rulers of 
dioceses (exarchs), enabling him to decide in ecclesiastical 
cases brought up before the metropolitans (cans. 9, 17). 

In this manner the occupants of the sees of Czesarea, 
Cappadocia, and Ephesus gradually lost all authority over 
the bishops of their respective provinces; they at length 
became mere metropolitans, whose only honours consisted in 
a few titular privileges and in distinctions of precedence. 
By the fusion of the three dioceses of Thrace, Asia, and 
Pontus, the patriarchate of Constantinople thus became 
established. . 

It was not, however, in this matter alone that the area 
of ecclesiastical influence exercised by Antioch had become 
restricted. It might be supposed that the diocese of Orient, 
considerably reduced by the withdrawal of Egypt, would 
have constituted the province of the patriarchate of Antioch. 
But such was not the case. At the very beginning of the 
fifth century we find the Bishops of Cyprus defending the 
independence of their province against the patriarch. Pope 
Innocent intervened! in favour of the claims made by 
Antioch, but the issue of his action is not known. The 
Cypriots availed themselves of the opportunity afforded 
by the Council of Ephesus (431), which was ill disposed 
towards Antioch and the Syrian bishops, to wrest from that 
assembly an express recognition of their independence, 
and of the autocephalic privilege of the island. But at 
Antioch the question was not regarded as definitely settled, 
In 488, the patriarch, Peter the Fuller, who had considerable 
influence at Court and with the Bishop of Constantinople, 
succeeded in bringing great pressure to bear upon the 


! Jaffé, 310. 
* VII" session; Hardouin, vol. i. p, 1619. 


ECCLESIASTICAL AREAS. 27 


insular bishops. Their cause was all but lost when the 
tomb of St. Barnabas, the apostle of the country, was 
suddenly discovered near Salamis. This event, which was 
regarded as an intervention of Providence, brought about 
‘a reaction! The ecclesiastical province of Cyprus had its 
autonomy confirmed, and has remained in possession of 
it to this day.? 

Again, it was at the Council of Ephesus that the first 
official attempt was made to create a patriarchate at Jeru- 
salem. The Council of Nica had granted the Bishop of 
Jerusalem some special honours; but, far from raising him 
to the position of an arch-metropolitan, the Council had 
still left him under the jurisdiction of his provincial metro- 
politan, the Bishop of Cesarea. A century later, we find the 
ambitious and somewhat unscrupulous Juvenal, Bishop of 
Jerusalem, exalting the honorary distinctions granted to his 
see into a power of jurisdiction, and encroaching boldly on 
the domain of the Patriarch of Antioch. At the Council of 
Ephesus he endeavoured to get his action legalised, and 
persistently claimed half of the Syrian provinces, viz. the 
three Palestines (Cesarea, Scythopolis, Petra), together with 
the Pheenicia of the Lebanon (Damascus), and Arabia (Bostra). 
His pretensions were not allowed. Twenty years later, how- 
ever, at the Council of Chalcedon, he returned to the charge. 
He entered into an arrangement with the Patriarch of 
Antioch, by which the three provinces of Palestine were 
made over tohim. St. Leo, the Pope, though much displeased 
at the transaction, did not, however, formally annul it, and 
from thenceforward the arrangement has remained unchanged. 


1 Assemani, ‘Bibl. Orient., vol. ii. p. 81; Theodorus Lector, ii. 2; Acta 
Sanct., June 11th. 

2 It is possible that this autonomy existed feb earliest times. The 
Council of Ephesus based its recognition of it on an ancient and well- 
attested tradition. 

2 Council of Chalcedon, actio vii.; Jaffé, 495. 


28 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


In this way the great ecclesiastical areas of the Kast 
were defined, from the middle of the fifth century onwards, 
viz. the patriarchates of Constantinople, Antioch, Jerusalem, 
and Alexandria, with the autonomous province of the island 
of Cyprus. 


Outside the patriarchates and beyond the frontiers of the 
Empire there still existed the national Churches of Ethiopia, 
Persia, and Armenia. These Churches, founded respectively 
by those of Alexandria, Antioch, and Caesarea in Cappadocia, 
were looked upon as subject to these great sees. That of 
Ethiopia did not date back farther than the time of St. 
Athanasius. Its metropolitan, whose seat was at first at 
Axum, was, and still is, ordained by the Patriarch of 
Alexandria.} 

The Church of Persia, far more ancient than the above, 
had been in existence as early as the close of the second 
century. Barely tolerated by the Parthian kings, it was 
often persecuted under the Sassanids. Its ruler resided 
at Seleucia. When, towards the close of the fifth century, 
‘the Nestorians were proscribed, and banished from the 
Empire, they took refuge beyond the Persian frontier, and 
Nestorianism, introduced by them, became, after a fashion, — 
the national religion of the Christians of the Sassanid 
kingdom. This circumstance afforded them increased 
security, and they availed themselves of their position to 
found in Malabar, and even in distant China, Churches 
which exist, or of which traces are preserved, even to the 
present day. | 

Christianity was introduced into independent Armenia 
towards the latter end of the third century. National 
tradition makes St. Gregory the Illuminator the first apostle 


' The foundation of the Church of Nubia is not earlier than the time of 
Justinian. It, too, occupied the position of suffragan to Alexandria. See 
my Liglises Séparées, p. 287. et seq. 


ECCLESIASTICAL AREAS, 29 


of the country, but with no less precision it connects his 
apostolate with the Church of Caesarea. As a fact, till 
about the fifth century, the Armenian Catholicos was con- 
secrated at that place. 

Beyond the Danube, which constituted the frontier of 
the diocese of Thrace and of the Empire, there was also a 
foreign Church—that of the Goths, the origin of which was 
connected with the great invasion in the time of Valerian 
and Gallienus. It was to the missionary efforts of the 
prisoners, which these Germanic tribes carried away from 
Pontus and Cappadocia, that they owed their conversion. 
A Gothic bishop, possibly the only one existing in the 
country, was present at the Council of Nicsa. Another, 
the celebrated Ulfilas, who was won over at an early date to 
Arianism, spread that heresy among his compatriots. When 
the Arian Goths, in 376, crossed the Danube and settled 
within the territory of the Empire, they soon came into 
conflict with Niczan orthodoxy, which had been restored 
by Theodosius. This was also the case with the other 
barbarians, amongst whom, from the close of the fourth 
century, Christianity in its Arian form had spread with great 
rapidity. The invasions of the following century renewed 
not only the conflict of Germanic barbarism and Latin 
civilisation, but also that of Arianism and orthodoxy. 


In the West, at an early date, we meet with two strongly 
centralised ecclesiastical groups—that of the Italian penin- 
sula and that of the African provinces. 

As far back as the year 251, Pope Cornelius was able to 


1 Mention must also be made of the little national Church of Iberia, or 
Georgia, the foundation of which is recorded by Rufinus (Hist. Eccles., i. 10). 
The Bishop of the Iberians, who at a later date bore the title of Catholicos, 
or Exarch, resided at Tiflis. Albania, to the east of Iberia, had also, down 
to the tenth century, its own Catholicos. 


30 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


gather round him a council of sixty bishops,’ who were mainly 
Italians from Southern Italy, for, in the North, there were, 
until the fourth century, very few episcopal sees.? Italy was 
not, as yet, divided into provinces, as the division did not 
take place till the end of the third century. By that time 
things had already taken definite shape. The Pope exercised 
his authority as superior, without any intermediary, over 
all the bishops of the peninsula. When the Italian islands 
were brought into connection with the suburbicarian diocese, 
their bishops naturally formed part of this group. Those of 
Caralis and Syracuse succeeded in obtaining some special 
honours for their sees, but that was all. The Pope remained 
the only real metropolitan of the Italian peninsula and its 
islands. 

I have already spoken of ecclesiastical centralisation in 
Africa. There, the primacy of Carthage did not prevent a 
certain provincial grouping of the episcopate around the 
senior bishop of each province. In the African councils, of 
which we have so large a number, it is always necessary to 
distinguish between those that are provincial only and those 
that are general, convoked and presided over by the Bishop 
of Carthage. But these different groupings are merely the 
outcome of the organisation of one large united and vigor- 
ously active body. No ecclesiastical group is more clearly 
specialised than that of North Africa, just as no region of the 
Empire is more clearly isolated from the rest by its natural 
boundaries, 

In Southern Italy, and specially in Africa, the episcopal 
sees were very numerous. The same cannot be said of the 
rest of Western Christendom. In the part of Italy watered 


1 Eusebius, Hist. Eccles., vi. 43. : 

2 The only sees that have any serious claim to an antiquity prior to the 
fourth century are those of Ravenna (Classis), Milan, Aquileia, Brescia, and 
Verona. The two first appear to have been founded about the beginning of 
the third century, or even a little earlier. 


ECCLESIASTICAL AREAS, ol 


by the Po, in the Danubian provinces, in Gaul, Spain, and 
Britain, whether owing to the fact that the cities in these 
regions included a large extent of territory, or that it was 
not thought advisable to place a bishop in each, the epis- 
copal areas were more extensive and numerically smaller. 
This fact probably accounts for the late grouping of them 
into provinces and assigning them metropolitans. In Nor- 
thern Italy there was at first one metropolitan only, that of 
Milan, whose jurisdiction extended over the whole diocese of 
Italy so called. Towards the beginning of the fifth century 
this province was made into two by the formation of the 
metropolitan see of Aquileia. A little later the province of 
Emilia furnished some suffragans to the Bishop of Ravenna, 
when this town became the Imperial residence. Ravenna, 
however, was included within the area of the metropolitan 
rule of the Pope, and hence its bishop remained a suffragan 
of the Roman see, although he was himself metropolitan 
of the sees of the province of Emilia which had _ been 
detached from that of Milan. 

Britain and the Pannonian provinces were separated from 
the Empire before the system of ecclesiastical metropolitans 
could be introduced into them respectively. At all events 
there is no documentary evidence to the contrary. In 
the fifth and sixth centuries, what remained of the Upper 
Danubian provinces was divided between the two Italian 
metropolitan sees of Milan and Aquileia. Rhetia Prima 
(Coire) was under the jurisdiction of Milan; Rheetia Secunda 
(Augsburg, Seben), Noricum (Tiburnia), Pannonia Prima 
(Scarbantia), formed part of the Council of Aquileia. 
In Gaul and Spain the metropolitan system was introduced 


1 See the signatures of the Council of Milan, in 451, and those of the 
Councils of Aquileia, under the patriarchs Helias and Severus, in the 
Chronicon Gradense, and in the History of the Lombards, by Paulus 
Diaconus, iii. 26 (Mon. Germ. Script. Lang., p. 397, 107). Cf. the letter 
of the suffragans of Aquileia to the Emperor Maurice (Gieg. M. Reg. 
i. 16a). 


32 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


towards the end of the fourth or the beginning of the 
following century. 

Gaul, Spain, and Britain are countries of which the limits 
are clearly defined by nature. In the fourth century the 
difference in the degree of civilisation which possibly existed, 
for instance, between Bcetica and Spain, and between the | 
region of Narbonne and the Tres Galliew, had become con- 
siderably less apparent. If the Roman Empire had lasted, 
it is possible that Spanish, Gallic, and British ecclesiastical 
groups might have been formed, of which the centre would 
have been determined by the convergence of the lines of 
administration. The ecclesiastical province of Arles, which 
in no way corresponds with the civil province of Vienne, 
took its origin in that way. But the Barbarian invasions, 
and the redistribution which followed, put a stop to any 
development on these lines, and the ecclesiastical provinces 
of Gaul and Spain remained independent of all superior 
authority or organisation until they emerged at length 
as the two national Churches of the Visigoths and the 
Franks. 


We must not, however, ignore the peculiar position 
which Milan held, towards the end of the fourth century, 
as a centre of influence, which was felt more in Gaul than 
elsewhere. For a short but important period it would thus 
appear that the Western episcopate recognised a twofold 
hegemony—that of the Pope and that of the Bishop of 
Mian. | 

This divided authority became first apparent in the time 
of St. Ambrose. The see of that illustrious bishop was 
regarded with a respect that was quite exceptional—without 
prejudice, of course—to the authority of the apostolic see, 
The influence of Ambrose made itself felt in the affairs of the 
Fastern Church—at Antioch, at Caesarea, at Constantinople, 
and at Thessalonica, and he it was who was commissionsd 


ECCLESIASTICAL AREAS, 33 


to provide Sirmium with a bishop at a critical moment 
of its history. At Aquileia he presided over a council 
at which the last difficulties connected with the Arian 
crisis in the Lower Danubian provinces were disposed of. 
It is, however, particularly in Gaul and Spain that the 
ecclesiastical authority of Milan seems to have _ been 
accepted as a natural and superior tribunal. 

About the year 380 we find the Priscillianists of Spain 
bringing their cause both before Pope Damasus and 
Bishop Ambrose. Long after the bloody executions of 
Treves, at a time when the position of the dissentients 
in Spain was in question again, both sides approached the 
Bishop of Milan. The Galician prelates, who had remained 
faithful to the traditions of Priscillian, had been summoned 
by their colleagues assembled in Council at Toledo to 
appear before them. They refused to acknowledge the 
jurisdiction of the latter, but the foremost among the 
dissentients, Symposius, the aged Bishop of Astorga, and his 
son Dictinius, repaired to Milan. Ambrose imposed very 
hard conditions upon them, which, nevertheless, they pro- 
mised to fulfil. Pope Siricius acted with him in this 
matter, and advised the same solution of the difficulty. But 
this decision did not put an end to the conflict. In the year 
400, after the death of both Siricius and Ambrose, a fresh 
council assembled at Toledo, and was successful this time 
in securing the attendance of the Galician prelates. Several 
difficulties were then settled, but on some points the council, 
mistrusting its own authority, or failing to come to an 
agreement, made a formal appeal both to the new Pope 
Anastasius, and to Simplicianus, the successor of St. Ambrose. 

Not only in Spain, but also in Gaul, Priscillianism had 
sown dissensions amongst the bishops. Some of these 
accepted, while others refused, communion with Felix, 
Bishop of Treves, who had been ordained with the con- 
currence of the opponents of Priscillian. The contest was 

D 


34 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


carried before the tribunal of the Bishop of Milan in the 
first instance, probably during the lifetime of St. Ambrose. 
It was, indeed, very likely to deal with this business that 
the meeting of the Synod of Milan propter adventum 
Gallorum episcoporum was held, which was in session when 
the news of the massacre at Thessalonica reached Ambrose.* 
The Bishops of Octodurus (Martigny) and of Orange were 
present.2 They had already attended, a few years before, 
in 381, the Council of Aquileia. 

Later on, about A.D. 400, the Council of the Bishop of 
Milan assembled afresh at Turin, to pass judgment this time 
not on one, but on several disputed points which the Churches 
of Gaul had referred to it. The following questions were 
submitted to it—the dispute between the Bishop of Mar- 
seilles and the bishops of Gallia Narbonensis secunda, the 
quarrel for precedence between the Churches of Arles and 
Vienne, the difficulty as to communion with Felix of Treves, 
and many other points of discipline and law of minor impor- 
tance upon which we are imperfectly informed. Upon all 
these the Synod of Turin gave decrees and judgment without 
the slightest hesitation as to its competence. Before the 
Bishop of Milan, the most important Bishops of Gaul felt 
themselves in presence of a superior authority, and believed 
themselves bound to accept his decisions, As a fact, the 
decrees of the Council of Turin were inserted in all the 
canonical collections compiled in Gaul, and were regarded 
there as one of the most authoritative texts in the matter of 
ecclesiastical law. 

The Churches of Spain and Gaul, however, were not alone 

' Ambrose, Ep. 51. 

? This must have been the council that gave its adherence to the con- 
demnation of Jovinian. The names of Theodore and of Constantius 
appear at the end of the synodal letter addressed to Pope Siricius (Ambr., 
Ep. 42), though without indication of their sees. It is generally admitted 
that they may be identified with the two bishops of the same names who 


took part in the Council of Aquileia—that is, the Bishops of Octodurus and 
of Orange. 


ECCLESIASTICAL AREAS, 35 


in appealing to Milan. The Church of Africa also attached 
extreme importance to the decisions pronounced by this 
illustrious see. In 393, the General African Council, held 
at Hippo, thought it advisable to withdraw the prohibition 
which prevented their clergy from ministering to the 
Donatists who had received in infancy schismatic baptism. 
But as this involved the infringement of a general law 
of the Church, it was thought necessary first to consult 
the “Church across the sea.” Political events interfered 
with the accomplishment of this project. The question was 
brought up again in another general council held at Carthage 
in 397. ‘The decision arrived at by that assembly indicated 
expressly that Siricius and Simplicianus should be consulted. 
The replies sent from Rome and Milan were unfavourable. 
but after the death of Siricius and Simplicianus the Africans 
made a fresh application to Anastasius and Venerius, their 
successors. The General Council of June, 401, sent as a 
deputy to the latter a bishop charged to explain to them the 
desirability of the concession demanded. 

There are thus evidences of an universal tendency, about 
the close of the fourth century, to regard the Bishop of 
Milan as an authority of the first order, and to associate him 
with the Pope in the exercise of the functions of supreme 
ecclesiastical magistrate, that is as judge in important 
causes, and as interpreter of the laws of general discipline. 
This extraordinary position ascribed to the Bishop of Milan 
did not owe its existence to the antiquity of his Church, 
which did not date farther back than the end of the second 
century, nor to the celebrity of its founders, for they are 
quite unknown to us. The earliest facts pointing in this 
direction are to be referred to the episcopate of St. Ambrose, 
but the personal merits of that great bishop are not 
sufficient to account for this attitude of the Latin episcopate 
towards the see of Milan. There was no lack in the West 
at that moment of prelates renowned for their zeal, sanctity, 


36 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


and enlightenment. St. Martin and St. Aueustine both 
belong to this period. The real reason was that Milan 
was the Imperial official residence, the capital of the 
Western Empire. It had enjoyed this position from the 
close of the preceding century, on the reorganisation of the 
Empire under Diocletian and Maximianus. At the period 
with which we are dealing its supremacy became more and 
more accentuated. From the death of Maximus, in 388, 
Treves had ceased to be the second capital. The importance 
of Ravenna was still a thing of the future, for it was not till 
404 that the Emperor Honorius took up his abode there. 
Even then a certain time must have elapsed before his 
residence could have taken definite effect and have produced 
its consequences in ecclesiastical circles. Milan was there- 
fore without a rival, and its ecclesiastical position was 
becoming established on the same lines as that of Constanti- 
nople. As early as the reigns of Constans and Constantius 
several councils had been held there, and it was there, rather 
than at Rome, that the two Churches of the East and West 
found a point of contact. Thither the formularies elaborated 
at Antioch were brought, and there the Latin bishops and 
their delegates were called together and assembled under the 
eye of the emperor. Milan was thus, even before the middle 
of the fourth century, the great centre of ecclesiastical inter- 
relations in the West, and that solely on account of its being 
the capital of the Empire. Constantius filled the see with an 
Arian bishop named Auxentius, an able and energetic man, 
who succeeded in maintaining his position after the defeat of 
his party in the West, and remained there till 375 the per- 
sonification of the doctrine of Ariminum. There was doubt- 
less then a lull in the competition of which the Imperial 
Church was the prize, but the election of St. Ambrose was 
soon to remove all difficulties and to shed a lustre upon the 
see which should render it famous for all time. 

Those who had recourse to Milan at the same time that 


ECCLESIASTICAL AREAS, oT 


they appealed to Rome, or even in preference to Rome, had 
certainly no intention of creating an opposition between 
these two great authorities, or even of placing the Imperial 
Church on a level with the apostolic see. This appeal to 
them was made simultaneously on the supposition that they 
could not act otherwise than in concert, and the issue _ 
invariably justified this assumption. When the appeal was 
made to Milan alone, as the Gallican Bishops are known 
to have done on several occasions, it was only because Milan 
was nearer to them and for this reason had a better 
opportunity of obtaining information. Questions continued 
to be submitted to Rome all the same. We may point out 
as instances of such appeals, those of Himerius, Bishop 
of Tarragona, in 384, of Victricius, Bishop of Rouen, in 403, 
and of Exuperius, Bishop of Toulouse, in 404. We still 
possess the decretals of Siricius and Innocent,’ in which 
they replied to the questions submitted by these bishops 
of Spain and Gaul. 


The pre-eminent position, however, of the see of Milan 
could not have been further accentuated without in the end 
establishing a precedent which might be cited against the 
pre-eminence of Rome. The Popes soon realised this, and 
neglected no opportunity of defending themselves against 
this incipient rivalry. It is not known what part they took 
in the foundation of the metropolitan see of Aquileia, but it 
is certain that they helped to create the metropolitan diocese 
of Ravenna, formed at the expense of that of Milan.2 Ina 
letter addressed to the Bishop of Eugubium, his suffragan, 
Pope Innocent points out, not without a certain incisiveness 


1 Jaffé, 255, 256, 298. We may add the Synodus Romanorum ad Gallos 
Episcopos (Constant, Epp. Rom. Pontif., p. 685), which it is supposed was 
drawn up under Siricius or Innocent. It is perhaps rather earlier (EK. Babut, 
La plus ancienne décretale. Paris, 1904). 

* St. Peter Chrysologus, sermon 175. 


38 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


of style, the inconsistency of those who do not follow in all 
things the usages of the Roman Church. He asks them if 
they have read anywhere that the Churches of Italy, Gaul, 
and Spain owe their foundation to others than to St. Peter 
and his successors. It will be seen further on that this 
’ letter testifies, more fully than I can indicate here, to 
the opposition between the two great Italian metropolitan 
sees. 

Under Pope Zosimus, the successor of Innocent, the 
primacy of Milan received a blow, which, although of an 
indirect character; was none the less decisive. I refer to the 
foundation of an apostolic vicariate for the Gallican 
provinces, attached to the episcopal see of Arles,’ The 
continued advance of the Germanic hordes had caused the 
great Roman establishment of Treves to be all but aban- 
doned. The higher Roman functionaries had been obliged 
to retire and to remove their headquarters to a position in 
the Rhone valley. Arles, which had long been a flourishing 
city, and had enjoyed the favour of the emperors of the 

family of Constantine, besides being advantageously situated 
between the Gauls, Spain, and Italy, became thenceforward 
the residence of the prefect, the praetor, and all the higher 
administrative functionaries of the transalpine provinces. 
For a very short time—that is, during the reign of the 
“usurper” Constantine (407-410)—it had even been the 
capital of the Empire. This reign was followed by a violent 
political reaction directed by the powerful Constantius, the 
favourite and afterwards the brother-in-law of Honorius, 
who at length made him his associate on the throne of 
the Empire. The inhabitants of Arles, in the hope of 
purchasing pardon for the attitude they had assumed in 
the late events, banished their saintly bishop, Heros, who 
had compromised himself in the opinion of the Court of 


1 See my Fastes Episcopaux de l’ Ancienne Gaule, vol. i. pp. 84-144. 


ECCLESIASTICAL AREAS. 39 


Ravenna. They appointed as his successor Patroclus, who 
was in great favour with Constantius, but who was an 
ambitious, intriguing, and avaricious man, and at the same 
time clever and audacious. Pope Zosimus, who had been 
prepossessed beforehand in favour of this individual and 
had been deceived as to his moral character, hastened, on 
succeeding to the pontificate, to grant him letters which 
invested him with powers superior to all the bishops of the 
two administrative dioceses of Gaul and of the Seven 
Provinces, The Pope, by the intermediary of this his 
vicar, took the effective direction of the episcopate of the 
Gallic provinces, over which, up till that time, he had not 
been able to exercise more than a feeble and intermittent 
influence. 

This attempt was a failure. Patroclus abused his powers 
so scandalously that they soon had to be withdrawn. Under 
the immediate successors of Zosimus—Boniface, Celestine, 
Xystus III. (Sixtus), and Leo—the efforts of the Bishops of 
Arles were directed, with varying success, not to the revival 
of the vicariate, but to secure their being recognised as 
rulers of an ecclesiastical province of greater importance 
than the others. Pope Hilary attempted to carry out once 
more the scheme of Zosimus, but less successfully, inasmuch 
as the Bishops of Arles, despairing of its realisation, had 
taken a merely theoretical interest in the matter. From the 
time of St. Ceesarius and down to the end of the sixth 
century, they were careful to provide themselves with 
letters of vicariate to which the distinction of the pallium 
had then been added; but these were merely empty honours, 
and did not even result in securing precedence for the 
Bishops of Arles in the councils of the Frankish Empire. 

But if the vicariate never became an effective institu- 
tion, it was nevertheless the occasion of more frequent and 
regular relations between Rome and the bishops of the 
Rhone valley. The current of affairs was diverted from 


40 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


Milan to Rome. The correspondence between Rome and 
Arles became incessant, and the Bishops of Southern Gaul 
crew accustomed to proceed to Rome to submit their 
disputes to the tribunal of the Pope. We note the presence 
of such bishops at the Roman councils of the fifth century. 
If the Western Empire had been able to maintain its 
existence, an ecclesiastical centralisation similar to that 
which had made such vigorous progress in the East, would 
have been established at an early date in the West. St. 
Leo had placed this ecclesiastical concentration under 
legal protection by obtaining from Valentinian III. a 
recognition of his right to compel the bishops of all the 
provinces to appear before his tribunal. This Western 
centralising movement was, however, thwarted by the 
rise of the barbarian kingdoms. Political frontiers were 
established between Rome and the Churches which lay 
beyond the Alps and the seas. The laws and function- 
aries of Ravenna had no longer any influence in Vandal 
Africa, in Frankish Gaul, and in Visigothic Spain. 
_ Whether Catholic or heretic, the barbarian kings regarded 
with but slight favour the maintenance of regular and 
frequent communications between their bishops and the 
Bishop of Rome, a subject of that power at the expense 
of which their own authority had been established. On 
the other hand, the Frankish and Visigothic sovereigns 
soon recognised the necessity of being on good terms 
with their bishops. The Roman Imperial officials having 
once disappeared, the bishops were found to be the best 
qualified representatives of the conquered population, and 
numberless occasions arose for an appeal to their moral 
authority. Constant relations were thus established between 
the various Churches and the sovereign, and the Court of the 
king became the centre of ecclesiastical as of all other affairs, 


[is Nov. Valent. II1., 16. 


(| 


ECCLESIASTICAL AREAS. 4] 


From thence were issued the summonses convening councils, 
and from the same source proceeded the appointments of 
bishops. Each kingdom was a centre for itself. There was 
thus a national Frankish Church and a national Visigothic 
Church, the former the more centralised, and more closely 
united to the State, the latter always the more disintegrated 
of the two, owing to the constant redistribution of territory 
among the Merovingian princes, and the absence of a capital, 
either religious or political. 

In Italy, the Lombardic conquest had at first still greater 
damaging effects upon ecclesiastical centralisation and even 
upon religious unity itself. The Metropolitan of Aquileia, 
who had become a schismatic after the fifth Ccumenical 
Council, continued his insubordination for a considerable 
time within the shelter of the frontier of the Duchy of 
Frioul. The Churches which had been overthrown at the 
heginning of the invasion, had not all recovered by the 
seventh century. Those which were fortunate enough 
to have done so, found themselves somewhat strained in 
their relations with Rome. Metropolitan institutions in 
Italy, however, were too deeply rooted to be easily over- 
turned. Rome, Milan, Aquileia, and Ravenna maintained 
their respective positions, and continued, in all essentials, 
to exercise their jurisdictions. 


Beyond the Adriatic, Dalmatia constituted a province by 
itself, under the Metropolitan of Salons (Spalatro). Further 
east. the group formed by the [llyrian provinces, together 
with Macedonia, Thessaly, Epirus, Achaia, and the Greek 
islands as far as and including Crete, did not belong to any 
of the Eastern patriarchates. ‘These countries were included 
in the jurisdiction of the Pope, regarded as the Patriarch of 
the West. According to this assumption, the West began at 
Philippi and Sardica. This demarcation had been determined 
by the limits of the Eastern Empire under Licinius @14— 


42 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


323), Constantius (337-350), and Valens (364-378). When 
Gratian associated Theodosius with him as emperor, he 
entrusted him with the government of Eastern Ilyricum, 
which extended northwards as far as the Save, and west- 
_wards up to the Dalmatian mountains. Connected in this 
manner with the Eastern Empire, these provinces could not 
fail to be drawn within the ecclesiastical influence of 
Constantinople. Greek was. spoken throughout most of 
them, and commercial intercourse and business of every 
kind caused a much stronger drift in the direction of 
Constantinople than in that of Rome or Milan. The Popes, 
anxious not to lose the spiritual direction of so many 
distinguished Churches, resolved, at an early date, to found 
a vicariate at Thessalonica, of which that at Arles was 
merely an imitation. More successfully managed than its 
Gallican counterpart, it manifested a certain vitality, and 
for nearly a century produced appreciable results. The 
schism of long duration connected with Acacius (484-519) 
inflicted on it a fatal blow. Although we find as late as 
the sixth and seventh centuries certain acts indicating 
papal jurisdiction in these regions, they are either isolated 
instances, or unconnected with the institution of the 
vicariate. Of the latter nothing remained but the titles, 
which the Bishops of Thessalonica and some others 
delighted to parade at councils. In fact, if not in 
theory, the provinces of Eastern LIlyricum had passed 
under the authority of the Patriarchs of Constan- 
tinople.} 


At the opposite extremity of the West, the Churches 
of Britain, which had been destroyed ky or had suffered 
severely from, the Saxon invasion, had not long enjoyed, 
if they had ever known, the metropolitan system. 


' See Eglises Separées, ch. vi 


ECCLESIASTICAL AREAS. 43 


Christianity, which had taken refuge in the West, held its 
own there as best it could in the midst of a barbarian 
population, which, though undisciplined, was capable of 
great religious fervour. Towns no longer existed, but ° 
from the monastic centres missionaries spread over their 
immediate neighbourhood, preaching and carrying spiritual 
ministrations to the inhabitants of scattered groups of 
dwellings in these out-of-the-way districts. Many of the 
Britons emigrated, some to the shores of Armorica in 
Gaul, others as far as Spain. In the latter country they 
formed a bishopric which found a place within the 
organisation of the local Church. In Gaul it was 
otherwise. The Breton Churches preserved a_ separate 
existence, entrenched behind the frontier which separated 
the peninsula with its national rulers from the Frankish 
Empire. It was not until the time of Charlemagne that 
they were at length brought into union with the 
ecclesiastical body of the Franks, and were incorporated 
into the metropolitan province of Tours. Even this union, 
disturbed by political fluctuations, was for a long time 
lacking in completeness and efficacy. 

It was from the Island of Britain that Patrick went fouth 
to be the Apostle of Ireland, then an independent country. 
The Church which he founded there reproduced, and at the 
same time exaggerated, all the traits characteristic of British 
Christianity. It developed rapidly. As early as the sixth 
century, through the efforts of Columba and his monks of 
Hy or Iona, it had already spread to the country of the 
Picts and the Caledonians. Other apostles, free lances of the 
Irish Church, appeared shortly after on the Continent, and 
settling on the eastern confines of ancient Gaul, began to 
spread, Christianity in the parts of Germany watered by the 
Danube and the Main, whence, after the invasions of the fifth 


! Fastes Episcopaua, vol. ii. p. 252. 


44 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


century, it had been almost completely exterminated. Their 
somewhat undisciplined foundations there were, a century 
later, taken in hand and reformed by St. Boniface. 


Thus throughout the regions of the West, whatever the 
political situation may have been, whatever the form or 
degree of progress of ecclesiastical organisation, there 
was nothing at the close of the sixth century which could 
lead us to foresee that the Latin Church would one day 
be more centralised than ever the Roman Empire had been. 
Rome continued to be for the whole world the apostolic see, 
the supreme metropolis of the Church, On the questions of 
dogma or general discipline which divided the East and the 
West, it was an understood thing that the Pope had the 
right to speak in the name of all the Western Churches. 
The Pope’s decretals had the same legal force as the 
decisions of councils, and were inserted under the same 
category in the collection of canons. The sanctuaries of 
the apostolic city, particularly St. Peter’s, attracted pilgrims 
from all countries. No spot in the West was more sacred, 
and no moral or religious authority could be compared to 
that of the priest who ministered at those illustrious shrines, 
But from this universal respect to an ecclesiastical centralisa- 
ticn was a far cry. No one, moreover, not even the Popes | 
themselves, appeared to have felt any urgent necessity for it. 
They adapted themselves to the existing state of things 
without attempting to modify it. 

The movement towards centralisation had its origin, 
though indirectly, in the conversion of England under the 
auspices of the Roman Church. The Frankish Church, 
which did not possess the missionary spirit in any extra- 
ordinary degree, made no effort of any kind to convert 
their neighbours beyond the Rhine or across the Channel. 
On the other hand, the zeal of the British in preaching 
the Gospel was limited by the Saxon frontier. The work 


ECCLESIASTICAL AREAS. 45 


in England was begun and successfully carried on by the 
Roman missions of Augustine (597) and Theodore (668). 
Between these two the Scots of Ireland had intervened to 
such an extent, that it would be unjust not to attribute to 
them a very large share in the success of the enterprise. 
The Roman mission in Kent, however, retained the direction 
of the English Church, and in the sum-total of influences, 
it was the Roman spirit that predominated. From thence 
went forth the apostles of Germany and the ecclesiastical 
counsellors of the first Carlovingian princes. From thence, 
through more or less numerous intermediaries, emanated the 
reform of the Frankish Church, and later on of the Roman 
Church itself; and from thence, above all, proceeded that 
centralising movement which, by relieving the Latin eccle- 
siastical world of the embarrassments and complications 
arising from primacies and national Churches, placed 
their united forces in the hands of the successors of St. 
Peter. 


CHAPTER 
THE MASS IN THE EAST. 


§ 1.—TuHE LirurcGy IN PRIMITIVE TIMEs. 


We have seen in the preceding chapter that the local 
Christian communities for the most part were detached 
from the pre-existing Jewish communities, and that in 
consequence of this origin, a strong resemblance existeG 
between the organisation of the Church and that of the 


synagogue. This resemblance is especially apparent in 


the sphere of worship. The Christian Liturgy to a great 
extent took its rise from the Jewish Liturgy, and was, in fact, 
merely its continuation. But here it is important that 
we should not confound the worship of the temple at 
Jerusalem with that of the synagogue. The former did not 
in any way influence the Christian Liturgy, and the connec- 
tion which the commentators of the Middle Ages delighted 
to point out between the ritual of the Pentateuch and that of 
the Church cannot be taken seriously. Everything that has 
been said on this point is a matter of mere imagination, and 
has no basis in tradition, The worship in the Temple was 
of a national character, and altogether different from the 
religious exercises joined in by a brotherhood, or a local 
congregation, in the sacred assemblies of the Diaspora, or in 
the towns of Palestine, or even in Jerusalem itself. The 


THE MASS IN THE EAST, 47 


first Christians, at a time in which they were still almost 
altogether congregated in the Jewish capital, took part in the 
worship of the Temple, but without prejudice to their own 
special meetings—those of the new synagogue which they 
had established at the very beginning. Outside Jerusalem, 
the highest expression of their collective religious life was 
for them, as for the Jews, in the weekly meetings of the 
synagogue. 

These meetings took place on Saturday. From a very 
early period the Christians adopted the Sunday. It is 
possible that, at the very outset, the choice of this day 
was not suggested by any hostility towards Jewish customs, 
but that they observed it merely in order to have side by side 
with the ancient Sabbath, which they celebrated with their 
Israelite brethren, a day set apart for exclusively Christian 
assemblies. The idea of importing into the Sunday the 
solemnity of the Sabbath, with all its exigencies, was an 
entirely foreign one to the primitive Christians. This was 
especially the case in regard to the prohibition of work, 
but it was true also with respect to worship properly so 
called. The observance of the Sunday was at first supple- 
mental to that of the Sabbath, but in proportion as the 
gulf between the Church and the synagogue widened, 
the Sabbath became less and less important, and ended 
at length in being entirely neglected. The Christians, like 
the Jews, had thus one single day in the week set apart 
for religious meetings, but the Christian day was different 
from that of the Jews. 

The religious assemblies of the synagogue involved no 
bloody sacrifice, no oblation of the products of the soil, no 
firstfruits or incense. The children of Israel assembled 
together not only for common prayer, but also to read their 
sacred books—the Law in the first place, and then the 
Prophets ; that is to say, the remaining books of the Bible. 
- Besides these readings there were also chants, of which the 


48 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


text was furnished by the Psalter. A less essential but 
widely used exercise was the homily (Midrash) on a theme 
supplied by the lections. 

These four elements—lections, chants, homilies, and 
prayers—were adopted without hesitation by the Christian 
Churches. There was soon to be found on the reader’s desk, 
in addition to the books of the Jewish Bible, the writings of 
the New Testament, among which a special prominence was: 
given to the Gospel. This was all the change, with the 
exception, of course, of such modifications as were neces- 
sitated, by the new direction given to faith, in the text of 
prayers and homilies, as well as in the choice of the biblical 
lessons and sacred canticles. 


. But if the Church took over en bloc all the religious 
service of the synagogue, it added thereto one or two new 
elements, which constituted that which was original in the 
Christian Liturgy. I refer to the Supper, or sacred repast, 
and the spiritual exercises. 

These both occupied a very high place in the Christian 
service, such as we see it in the earliest documents. After 
the Eucharist, certain inspired persons began to preach and 
to make manifest before the assembly the presence of the 
spirit which animated them. The prophets, the ecstatics, the 
speakers in tongues, the interpreters, the supernatural healers, 
absorbed at this time the attention of the faithful. There 
was, as it were, a Liturgy of the Holy Ghost after the Liturgy 
of Christ, a true liturgy with a Real Presence and com- 
munion. The inspiration could be felt—it sent a thrill 
through the organs of certain privileged persons, but the 
whole assembly was moved, edified, and even more or less 
ravished by it and transported into the Divine sphere of the 
Paraclete.! 


' See especially 1 Cor, xiv.; and the Doctrine of the Apostles, 10, et seq- 


THE MASS IN THE EAST, 49 


However frequently these Divine phenomena might occur. 
they were not on that account the less extraordinary, and 
it is impossible to regard them, properly speaking, as a 
religious institution. Neither the Christian communities 
nor their pastors were able to produce them or to obtain 
them at will. It was very difficult even to regulate them, 
as we see from the history of St. Paul and the Church at 
Corinth. Moreover, they soon disappeared, and from the 
beginning of the second century onwards we find only 
exceptional and isolated instances of them. The only per- 
manent element, on the whole, which Christianity added to 
the liturgy of the synagogue was thus the sacred meal | 
instituted by Jesus Christ as a perpetual commemoration of 
Himself. 

The details of this august ceremony are furnished by 
the synoptic Gospels, and by the passage in which St. Paul 
treats of the Last Supper. We have, first of all, the act of 
thanksgiving, or eucharistic prayer, then the breaking of 
the bread, and finally the distribution of the bread and 
wine to those present. ‘These constitute, strictly speaking, 
the principal elements of the Mass in its entirely Christian 
and original aspect. 

It is not my aim to adduce here all the texts of the 
second or third century in which there is mention made of 
the Eucharist and of its essential rites. I confine myself 
to quoting from the most important of them, namely, the 
description of the Christian meetings for worship on Sunday, 
which we find in the first Apology of Justin Martyr.! 


1 Justin, Apol., i. 6. At its very origin, as we see in the First Epistle to 
the Corinthians, the Eucharistic celebration was preceded by an ordinary 
repast partaken of in common. This was what is called the Agape. But 
this custom allowed of the introduction of too many inconveniences to be 
lasting. ‘The liturgical Agape disappeared, or nearly so, within less than 
a hundred years after the first preaching of the Gospel. As for the love- 
teast (Tertullian, Apol., 39), it continued to take place, and survived, especiaily 
on the occasion of a funeral, down to at least the fifth century. 


E 


50 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


On the day of the Sun (Sunday) all who live in towns or in the country 
gather together to one place, and the memoirs of the apostles or the 
Writings of the prophets are read as long as time permits. Then when 
the reader has ceased, the president verbally instructs and exhorts to the 
imitation of the good examples cited. Then all rise together, and prayers 
are offered. At length, as we have already described, prayer being ended, 
bread and wine and water are brought, and the president offers prayer and 
thanksgivings to the. best of his ability, and the people assent by saying 
Amen: and the distribution is made to each one of his share of the 
elements which have been blessed, and to those who are not present it is 
sent by the ministry of the deacons. 


Of the four elements borrowed from the current usage of 
the synagogue—namely, the lection, the chant, the homily, 
and the prayer—the only one of which there is here no 
express mention is the chanting of the Psalms. In another 
passage of his Apology,’ St. Justin, in explaining the 
ceremonies of baptism, adds a description of the eucha- 
ristic liturgy in terms similar to those just cited, except 
that he here makes mention of the kiss of peace, which 
the Christians, he says, give to one another after the prayers, 
_ and before beginning the sacred meal, or Eucharist, properly 
so called. 

St. Justin confines himself to the description of the order 
of service followed in the Christian assemblies: he gives no 
text, or formulary of prayer or exhortation. His omissions 
on this point, however, can be made good by the help of 
very ancient ecclesiastical documents. 

The epistle of St. Clement of Rome preserves for us a 
passage evidently of a liturgical character. We cannot, 
indeed, regard it as a reproduction of a sacred formulary, 
but it is an excellent example of the style of solemn prayer 
in which the ecclesiastical leaders of that time were accus- 
tomed to express themselves at meetings for worship. 


‘May the sealed number of the elect in the whole world be preserved 


' 1. 65. 


THE MASS IN THE BEAST. 51 


intact by the Creator of all things, through His well-beloved Son Jesus 
Christ, by whom He has called us from darkness to light, from ignorance 
to the knowledge of the glory of His Name . . . to hope in Thy! Name; 
from whom every creature proceeds. Thou hast opened the eyes of our 
hearts that they may know Thee, Thou the sole Highest among the 
highest, the Holy One who rests in the midst of the holy ones. Thou 
who abasest the insolence of the proud, who scatterest the machinations 
of the people, who exaltest the humble and puttest down the mighty; 
Thou who givest riches and poverty, death and life, sole Benefactor of 
spirits, God of all flesh; Thou whose regard penetrates the abyss, and 
scans the works of men; Thou who art our help in danger, Thou who 
savest us from despair, Creator and Overseer of all spirits; Thou who 
hast multiplied the nations upon earth, and chosen from among them 
those who love Thee through Jesus Christ, Thy well-beloved Servant, by 
whom Thou hast instructed, sanctified, and honoured us. We beseech 
Thee, O Master, be our help and succour. Be the Salvation of those 
of us who are in tribulation; take pity on the lowly, raise up them that 
fall, reveal Thyself to those who are in need, heal the ungodly, and 
restore those who have gone out of the way. Appease the hunger of 
the needy, deliver those among us who suffer in prison, heal the sick, 
comfort the faint hearted; that all people may know that Thou art 
the only God, that Jesus Christ is Thy Servant, and that we are Thy 
people and the sheep of Thy pasture. 

“Thou art He who by Thy operations hast manifested the ever- 
lasting harmony of the world; Thou, Lord, hast created the earth, Thou 
who remainest faithful throughout all generations, just in Thy judgments, 
wonderful in Thy might and majesty, wise in creation and prudent in the 
upholding of things created; Thou who showest Thy goodness in saving 
us, Thy faithfulness to those trusting in Thee. O pitiful and merciful 
God, forgive us our faults, our injustices, our shortcomings, our trans- 
gressions ; remember not the sins of Thy servants and Thy handmaids, 
but cleanse us by Thy truth and direct our steps, that we may walk in 
holiness of heart and do that which is good and acceptable in Thine 
eyes and in the eyes of our princes. Yea, O Lord, make Thy face to 
shine upon us, for our well-being and our peace, for our protection by 
Thy strong hand and our deliverance from every sin by Thy mighty 
arm, for our salvation from those who wrongfully hate us. Give peace 
and concord to us and to all the dwellers upon earth, as Thou didst 
give them to our forefathers when they called upon Thee with faith 
and sincerity, in submission to the almighty power and supreme virtue 
of Thy Name. 


' This change of person is in the Greek text. 


52 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


“Tt is Thou, Lord, who hast given to our princes,' to those who rule 
over us upon earth, the power of royalty, by the excellent and unspeakable 
virtue of Thy might, in order that, knowing the glory and honour which 
Thou hast conferred upon them, we may submit ourselves to them, 
and not put ourselves in opposition to Thy will. Grant them, Lord, 
health, peace, concord, and stability, that they may exercise unhindered 
the authority with which Thou hast entrusted them. For it is Thou, 
O heavenly Lord, King of the ages, who givest to the sons of men 
glory, honour, and power over earthly things. Direct their counsels, 
O Lord, according to that which is good, according to that which is 
acceptable in Thy sight, so that exercising peaceably and mercifully the 
power which Thou hast given them, they may obtain Thy favour. 
Thou alone hast the power to do this, and to confer upon us still greater 
benefits. We confess Thee through the High Priest and Ruler of our 
souls, Jesus Christ, through whom glory and majesty be to Thee now, 
and throughout all generations, for ever and ever. Amen,” * 


In addition to these documents drawn up at Rome, I will 
further quote the formularies preserved to us in the Doctrine 
of the Apostles, a very ancient writing, contemporary, at the 
latest, with St. Justin, but of whose provenance nothing is 
definitely known. 


“As to the Eucharist, we give thanks in this wise. First for the 
chalice: We, thank thee, our Father, for the Holy Vine of David, Thy 
servant,®? which Thou hast made known to us by Jesus Thy Servant,? 
Glory to Thee for evermore ! 

“For the bread:* We thank Thee, our Father, for the life and the 
knowledge which Thou hast made known to us by Jesus, Thy Servant. 
Glory to Thee for evermore! As the elements of this bread, scattered on 
the mountains, were brought together into a single whole, may Thy Church 
in like manner be gathered together from the ends of the earth into Thy 
kingdom; for Thine ts the glory and the power, through Jesus Ohrist, 
for evermore. 


1 Note the spirit in which the Christians at Rome prayed for the emperor 
on the morrow of the fury of Domitian. 
2 i Clem. 59-61. 
3 “o> maidds cov,” in both cases, and further on. 
‘ “grep rod kAdouaros.” This refers to the bread as already broken or 


about to be so. 


THE MASS IN THE EAST, 53 


“Tet no one eat or drink of your Eucharist if he is not baptised in the 
Name of the Lord, for it was of this the Lord said, ‘ Give not that which 
is holy to dogs.’ 

“ After you are satisfied! return thanks thus: We thank Thee, Holy 
Father, for Thy holy Name, which Thou hast made to dwell in our 
hearts, for the knowledge, faith and immortality which Thou hast revealed 
to us through Jesus Thy Servant. Glory to Thee for evermore! It is 
Thou, mighty Lord, who hast created the universe for the glory of Thy 
Name, who hast given to men meat and drink, that they may enjoy them 
in giving Thee thanks. But to us Thow hast given spiritual meat and 
drink, and life eternal through Thy Servant. We give Thee thanks 
before everything, because Thou art mighty. Glory to Thee for evermore ! 
Be mindful, Lord, to deliver Thy Church from all evil, and to grant 
it perfection in Thy love. Gather it together from the four winds of 
heaven, this sanctified Church, for the kingdom which Thou hast 
prepared for it; for Thine is the power and glory for evermore. May 
grace come and this world pass away! Hosanna.to the Son of David! 
Tf any one be holy, let him come; if any one be not, let him repent. The 
Lord is at hand!* Amen. 

“Let the prophets then make the Eucharist as long as they may 
wis af? ; 


It is evident that this ritual and these formularies come 
to us from a sphere widely different from that in which 
St. Justin and St. Clement composed their writings—from a 
sphere in which intense enthusiasm still prevailed. The 
prophets play here an important réle, The minds of the 
people, too, are excited and feverish in expectation of the 
kingdom of Christ. I have no intention of entering here 
into details of the contrast. It is enough to point out that 
the liturgical language of which St. Clement offers us 
such an ancient and authoritative example, and the ritual 
presented by St. Justin as of general use in the assemblies 
of Christians, are in every respect analogous to that 
which we encounter three centuries later, at a period when 
documents abound. The liturgy described in the Doctrine 
has, on the contrary, altogether the aspect of an anomaly; it 


1 6 gumAnoOjva.” 
* “Mapay aa,” 


54 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


might furnish some of the features which we meet with in 
later compositions, but it is on the whole outside the 
main stream, outside the general line of development 
both in respect of its’ ritual and style. 


From these monuments of the primitive age we must 
come down at once to the fourth century. It is about 
the iatter period that we encounter sufficiently numerous 
examples of the liturgical uses which, completed and 
varied later on, became eventually that which we see them 
to-day. Between the two epochs we find only isolated 
references, passing allusions, scattered among authors of the 
most divers character. It must be admitted, moreover, 
that peculiarities in ritual took a certain length of time 
to become fixed and established. At the beginning the 
procedure was almost identical everywhere; I say almost, 
for a complete identity of all the details cannot be 
assumed, even in the Churches founded by the apostles. 
It was not in accordance with the practice of early days 
- to attach to things of this nature that importance which 
would sanction and fix them, Usages developed by slow 
degrees into rites; rites expanded into more and more 
imposing and complicated ceremonies, and at the same time 
a limitation was put upon the subject-matter of the prayers 
and exhortations. Custom had indicated to the celebrant 
the ideas which he had to develop and the order in which 
he had to treat them. A final step was at length taken 
when fixed formularies were adopted, which left no longer 
anything to individual caprice, or to the chances of 
improvisation. 

Long before this stage had been reached, local 
diversities had crept into the ritual. The uses of Rome, 
Antioch, and Alexandria must, in the third century, have 
departed widely from the primitive uniformity: Facies non 
omnibus una, nec diversa tamen. In proportion as these 


THE MASS IN THE EAST. 55 


great metropolitan Churches widened the circle of their 
missions, they extended also the area of their special uses, 
for it is altogether natural that the use of the Mother 
Church should become a law to the daughter Churches. 
It was in this manner that the liturgical provinces, if we may 
use the expression, became identified with the ecclesiastical 
provinces.” | 

We may refer the liturgies with which we are acquainted 
to four principal types—the Syrian, the Alexandrian, the 
Roman, and the Gallican. It might not be impossible, 
moreover, to trace back the Gallican to the Syrian type, 
and to infer that the use of Alexandria was derived, as 
far as a certain portion is concerned, from that of Rome. 
The four different forms would thus be reduced to two, a 
division which is analogous to that which obtains to-day, 
when the uses of Rome and Constantinople have almost 
absorbed the rest. 

But the documents do not carry us so far back. We are 
certain that in the fourth century there were four types at 
the very least, for the Syrian type had already given origin 
to some very marked sub-types. 


§ 2—THE Syrian LiturGy IN THE FourtH CENTURY. 


The most ancient documentary sources of the Syrian 
Liturgy are— 

1. The 23rd Catechism of St. Cyril of Jerusalem, delivered 
about the year 347. 


' On the Eastern liturgies, the works of capital importance now are 
Swainson, The Greek Liturgies chiefly from Original Authorities, Cambridge 
University Press, 1884; and Liturgies Eastern and Western, by F. E. Bright- 
man, vol. i, Oxford, 1896, a considerably improved and enlarged edition of 
a book bearing the same title published in 1878 by C. E. Hammond. 


56 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


2. The Apostolic Constitutions (II. 57 and VIII. 5-15). 

3. The Homilies of St. John Chrysostom. 

St. John Chrysostom cites frequently in his Homilies 
passages, and even prayers, taken from the Liturgy. 
Bingham’ was the first to form the project of collecting 
and putting into order these scattered data. This work 
has been lately undertaken again by several experts.? 
Interesting testimony may be drawn from this source, but 
the orator nowhere gives a systematic description of the 
Liturgy in the order of its rites and prayers. 

The Catechism of St. Cyril is really an exposition of the 
ceremonies of the Mass, drawn up for neophytes after their 
initiation. The preacher leaves out of consideration the 
Mass of the Catechumens with which his auditors have 
been for a long time familiar. He assumes that the bread 
and wine have been brought to the altar, and begins at 
the moment in which the bishop, having washed his hands, 
prepares to celebrate the holy mysteries.’ 

In the Apostolic Constitutions we must make a dis- 
tinction between the description given in Book II. from 
that in Book VIII. The first is somewhat sketchy; it 
contains merely the description of the rites, without the 
formularies. The latter furnishes at full length the 
forms of prayer complete, but only those which occur 
after the Gospel. 

We know now that the Apostolic Constitutions represent, 
in the present condition of the Greek text, a fusion of two 
similar works, the Didascalia of the Apostles, of which we 


1 Origin. Kecles., xiii. 6. 

? Hammond, The Antient Liturgy of Antioch, Oxford, 1879. Cf. Zeit- 
schrift fiir kath, Theologie, 1879, p. 619 (Bickell), and 1883, p. 250 (Probst). 
Probst makes a distinction between the Homilies preached at Antioch and 
those delivered at Constantinople. Mr. Brightman (lib. cit., p- 470) has 
rehandled the subject, profiting by the labours of his predecessors. 

* Brightman, p. 464. 


THE MASS IN THE BEAST. 57 


possess only the Latin and Syriac versions, and the 
Doctrine of the Avpostles, discovered not long ago by the 
metropolitan Bryennios Philotheos. The former of these 
works served as a base for Books I.-VI. of the Apostolic 
Constitutions ; the latter, much attenuated, became Book 
VII. of the same collection. The eighth book? must have 
been added to the other seven by the author of the later 
redaction of the Didascalia and the Doctrine. This was 
the author who interpolated in the seven authentic letters 
of St. Ignatius six others of his own production. He 
lived in Syria, either at Antioch or in the ecclesiastical 
region of which that town was the centre. He wrote 
towards the end of the fourth century, at a time when 
the “subordination” theology, of which we have more 
than one indication in his various works, still enjoyed 
a considerable reputation. He was the author of the 
description of the liturgy which figures in Book II. of 
the Apostolic Constitutions. This passage, in fact, is want- 
ing in the Syriac Didascalia. Was he also the author of 
the redaction of the liturgy in the eighth book? We 
may hesitate to answer this question affirmatively, for 
there are some differences between this liturgy and that 
of Book IT. 

I am now going to describe the Divine Service such 
as these documents imply it to have been, noting where 
necessary their divergences from each other. 


The congregation has assembled, the men on one side 
and the women on the other, and the clergy in the apse. 
The readers at once begin the lections, which are inter- 
rupted here and there by chants. A reader ascends the 


1 See the edition of all these texts by Funk, Didascalia et Constitutiones 
Apostolorum. Paderborn, 1905. 

? This eighth book itself has as its nucleus the “ Apostolic Tradition ™ 
of Hippolytus. Cf. Appendix 6. 


58 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


ambo, placed about the middle of the church, between the 
clergy and the congregation, and reads two lessons; then 
another takes his place and chants a psalm. This is sung 
as a solo; but those present take up the last modulations of 
his chant. This is what is called the respond, Psalmus 
Responsorius, and is to be carefully distinguished from the 
antiphon, which is a psalm rendered alternately by two 
choirs. The antiphon did not then exist, and the respond 
alone was in use. There must have been a considerable 
number of lections, but we are not informed how many. 
The series comes to an end with the reading of the Gospel, 
which is accomplished, not by an ordinary reader, but by 
a priest or deacon. The whole audience stand up at the 
reading of this last lection. 

The lections and psalms being ended, the priests begin 
the homilies, each one preaching in his turn,! and after them 
the bishop. The homily is always preceded by a salutation 
addressed to the congregation, who respond by the versicle, 
“ And with thy Spirit.” 

After the homily the various classes of persons who are 
not entitled to be present at the holy mysteries are dismissed. 
The catechumens are sent away first. At the invitation of 
the deacon they offer up a silent prayer, while the con- 
gregation also prays for them. The deacon formulates this 
prayer, specifying the particulars of it, giving the petitions in 
detail. The faithful, especially the children present, answer 
him by the supplication, Kyrie Hleison! The catechumens 
afterwards rise up, and the deacon invites them in their turn 
to pray, by joining with him in the form which he employs; 


1 This detail is confirmed, apart from the Apost. Const., II. 57, by the 
Peregrinatio of Silvia: “Hic (at Jerusalem) consuetiido sic est, ut de 
omnibus presbiteris qui sedent, quanti volunt praedicent, ét post illos 
omnes episcopus praedicat; quae praedicationes propterea semper dominicis 
diebus sunt ut semper erudiatur populus in Scripturis et in Dei dilectione; 
quae praedicationes dum dicuntur grandis mora fit ut fiat missa ecclesiae ’ 


(p. 81). 


THE MASS IN THE EAST. 59 


he then invites them to incline their heads to receive the 
blessing of the bishop, after which they are dismissed. 

The same form is observed in regard to the energumens, 
the competents, that is to say, the catechumens who are pre- 
paring to receive baptism, and finally the penitents. 

The faithful communicants, who are now alone in the 
church, give themselves to prayer. Prostrating themselves 
towards the east, they listen to the deacon while he says the 
petitions of the Litany: “ For the peace and welfare of the 
world ... For the holy Catholic and Apostolic Church .. . 


For the bishops, priests... For the benefactors of the 
Church ... For the neophytes ... For the sick... 
For those who are travelling ... For young children . 


For those who have gone astray, etc.” The congregation join 
in these petitions by the supplication, Kyrie Eleison! The 
Litany is brought to an end by a special formulary: “Save 
us, restore us again, O God, by Thy mercy.” Then the 
voice of the bishop makes itself heard above the silence, 
pronouncing in a grave and dignified manner a solemn 
prayer. 

Thus ends the first part of the liturgy, that which the 
Church borrowed from the ancient usage of the synagogue.! 
The second part, the Christian Liturgy proper, begins with 


1 In the liturgy of the Second Book the kiss of peace is followed by the 
Diaconal Litany and by the blessing of the bishop above described. In 
place of these another prayer of the faithful is indicated in which there 
must have been reference to the fall of Adam and his dismissal from 
paradise. I believe that this prayer was no other than that which, 
according to the eighth book, the bishop utters over the penitents at 
the moment of their dismissal. As for the place occupied by the kiss of 
peace, the direction of the eighth book appears to be confirmed by 
St. Cyril, who speaks of the Preface immediately after the kiss of peace. 
This is one of the places in which the liturgies differ most widely from 
each other. In the Greek Liturgy of St. James there are two Litanies — 
one before and another after the kiss of peace; but after the former the 
procession of the oblation and the recitation of the Creed came immediately. 
The Syriac Liturgy of St. James is on the whole in agreement with 
St. Cyril and the eighth book of the Constitutsons. In the Liturgy of 


60 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


the salutation of the bishop, followed by a response from the 
congregation. Thereupon, at a signal given by the deacon, 
the clergy receive the kiss of peace from the bishop, while 
the faithful interchange it with each other, the men with the 
men, and the women with the women. 

Then the deacons and other inferior ministers distribute 
themselves into two bodies, to one being assigned the super- 
vision of the congregation, and to the other the service of 
the altar. The former take their places among the faithful, 
arranging the latter according to their rank, the young 
children being placed at the approaches to the sacred pre- 
cincts. They watch the doors also, in order that no profane 
person may enter the church. The others bring and place 
upon the altar the loaves and chalices prepared for the sacred 
repast, while two of their number keep waving the flabella to 
protect the holy oblation from insects. The bishop washes 
his hands and puts on a festal garment; the priests arrange 
themselves around him, and together they all draw near to 
the altar. This is the solemn moment. After a private 
prayer offered in silence by the bishop, the latter makes the 
sign of the cross on his forehead, and begins: 

“The grace of God Almighty, the love of our Lord 
Jesus Christ, and the communion of the Holy Spirit, be 
with you all. 

“ And with Thy Spirit, 

“ Lift up your hearts. 

“ They are with the Lord. 

“ Let us give thanks unto the Lord. 

“It is meet and right, 

“Tt is truly right to glorify Thee, first of all, God truly 
existing... .” 

And the eucharistic prayer goes on, starting from the 


Constantinople we have in the first place the prayers of the faithful uttered 
by the celebrant, then the procession of the oblation, the Diaconal Litany, 
the kiss of peace, and the Creed. 


THE MASS IN THE EAST. 61 


majesty of the unapproachable God, passing in review all 
His benefits conferred upon His creatures, enumerating all 
the wonders of nature and grace, appealing to the great 
types of the ancient covenant,! and concluding, at length, 
by a return to the mysterious sanctuary, in which the 
Divinity rests in the midst of spirits, where the Cherubim 
and Seraphim sing together the eternal hymn of the 
Trisagion. | 

At this point the whole congregation raise their voices, 
joining with the choir of angels in their hymn, “ Holy, Holy, 
Holy is the Lord... .” 

The hymn being ended, there is once more silence, and 
the bishop then proceeds with the eucharistic prayer which 
had been interrupted : 

“Yea, truly Thou art holy . . .” and he commemorates 
the work of Redemption, the incarnation of the Word, 
and His earthly life and passion. At this moment the 
improvisation of the celebrant follows closely the Gospel 
account of the Last Supper, and the mysterious words spoken 
for the first time by Jesus on the eve of His death are 
repeated at the holy table. Thereupon the bishop, taking 
as his text the last words, “ Do this in memory of Me,” 
expands them, recalling to memory? the passion of the 
Son of God, His death, resurrection, ascension, and the 
hope of His glorious return, declaring that it is truly 
in keeping of Christ’s command, and in commemorating 
these events that the congregation offers to God this 
eucharistic bread and wine. Finally, he prays the Lord? 


* The formulary of the Apostolic Constitutions enumerates, in their 
historical order, a cértain number of miracles from the Old Testament. 
An interruption then occurs, when after having recalled to memory the 
fall of the walls of Jericho in the time of Joshua, the formulary stops 
short. Such an abrupt breach of continuity can neither have been regular 
nor habitual. 

? This is what is called in technical language the Anammnests. 

* This is the Epiclesis, or invocation of the Holy Spirit. 


§2 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


to regard the oblation with favour, and to cause to 
descend upon it the virtue of His holy Spirit, in order 
that it may be made the body and blood of Christ, the 
spiritual food of His faithful people, and the pledge of their 
immortality. 

The eucharistic prayer proper comes thus to an end. 
The mystery is consummated. At the call of His disciples 
Christ has become present in their midst. He has taken up 
His abode on the sacred altar under the mystic veils of the 
consecrated elements. The prayers are resumed, but directed 
now to the present, although invisible, God. It is no longer 
the deacon, an inferior minister who speaks and conducts 
the supplications, but the bishop himself, the head of the 
Christian community : 

“Lord, we pray to Thee for Thy holy Church spread 
abroad from one end of the world to the other... for 
myself who am nothing ... for these priests, for these 
deacons, for the emperor, the magistrates, and the army... 
for the saints who in all ages were enabled to please Thee, 
patriarchs, prophets, the righteous, apostles, and martyrs .. . 
for this people, for this city, for the sick, for those who are 
under the yoke of slavery, for the exiles, the prisoners, 
sailors, travellers ... for those who hate us and perse- 
cute us... for the catechumens, the possessed, the 
penitents ... for regularity of the seasons, for the 
fruits of the earth ... for the absent.” At-the end of 
this long prayer is a doxology, to which the whole congre- 
gation responds Amen, thus ratifying the act of thanks- 
giving and intercession. 

The Pater Noster’ is now recited, accompanied by a new 
but very short Diaconal Litany, in which some of the 
subjects already enumerated by the bishop in his long 


1 The place of the Pater Noster is not the same in all the documents. 
The liturgy of the Ap. Const. omits it entirely, but St. Oyril places 
it here. . 


THE MASS IN THE EAST. 63 


supplication are again taken up. After this Litany the 
bishop again gives his blessing to the people. 

This ceremony being ended, the deacon arouses the atten- 
tion of the faithful, while the bishop says, in a loud voice, 
“Holy things for holy persons!” The people respond:! 
“One sole Holy, one sole Lord, one sole Jesus Christ, for 
the glory of God the Father, blessed for evermore, Amen. 
Glory to God in the highest, peace on earth, good-will 
towards men. Hosanna to the Son of David! Blessed 
be He that cometh in the Name of the Lord! The Lord 
is God; He has manifested Himself to us. Hosanna in 
the highest!” 

It was doubtless at this point that the fraction of the 
bread took place, a ceremony which the documents of the 
fourth century do not mention in express terms. 

The communion then took place. The bishop com- 
municated first, then the priests, deacons, sub-deacons, 
lectors, psalmists, ascetz, deaconesses, virgins, widows, 
and young children, and at length the whole congre- 


gation. 
The bishop administered the consecrated bread by placing 


it in the open right hand, supported by the left, of the 
recipient. The deacon held the chalice, from which each 
one drank directly. To each communicant the bishop said, 
“The Body of Christ.” The deacon administered with 
the words, “The Blood of Christ, chalice of life.’ The 
recipients replied by “ Amen.” 

During the communion the psalmists chant Psalm 33 
[34], Benedicam Dominum in omni tempore, in which the 
words, Gustate et videte quia swavis est Dominus have a special 
significance.” 


1 This is the formulary of the Ap. Const. St. Cyril gives only the 
beginning: “eis a&yios, efs Kvpios, “Incovs Xpiords.” Compare the third 
prayer of the Doctrine of the Apostles, given above, p. 53. 

* St. Cyril expressly cites them. 


64 CHRISTIAN WORSHIP: ITS ORIGIN AND ®VOLUTION. 


The communion ended, the deacon gives the sign for 
prayer, which the bishop offers in the name of all. The people 
bow to receive his blessing, and are finally dismissed by the 
deacon with the words, “ Depart in peace.” 


§ 3.—THE ORIENTAL LITURGIEs. 


The Liturgy of the Apostolic Constitutions cannot be 
considered as the normal and official Liturgy of any distinct 
Church. It can be proved that its formularies did not 
pass into the texts adopted later on as the Official Use. But 
if, from the point of view of its purport, it cannot be con- 
sidered more than a private composition, it is otherwise with 
the ritual which it implies, and with the arrangement of the 
prayers, their style and general tenor. In regard to these, 
we must recognise in it an exact representation of the use of 
- the great Churches of Syria, Antioch, Laodicea, Tyre, Ceesarea, 
and Jerusalem. The most trustworthy documents, in that 
which concerns Antioch and Jerusalem, furnish us here with 
completely convincing evidence. Among these documents 
we must not only assign a place to the texts of St. Cyril of 
Jerusalem and of St. John Chrysostom, but we must also 
take into our reckoning the Syrian liturgies of later 
centuries. All these are, indeed, of the same type as the 
Liturgy of the Constitutions, allowance being made, as a 
matter of course, for the additions and the greater com- 
plexity of the rites and prayers which have been incor- 
porated into it in the course of time. 

This brings me to speak of the area in which the Bean 
Liturgy was used, of its spread, to a varying extent, through- 
out the whole East, Egypt excepted, and finally of the 
documents containing it. 


THE MASS IN THE EAST. 65 


1. Syria. 


We have already seen that the original obedience owed 
to Antioch had been restricted, in the fifth century, through 
the foundation of the autocephalous province of Cyprus and 
of the Patriarchate of Jerusalem. It would appear that this 
rearrangement had no marked influence on the liturgy. At 
the time in which it took place the use of Antioch had been 
adopted throughout the whole of Syria, and it continued to 
be observed there. An event of more grave consequence 
in this respect was the Jacobite schism of the sixth century. 
The adversaries of the Council of Chalcedon were then 
forming themselves, under the instigation of Jacob Baradai, 
into dissentient Churches absolutely separate from those of 
the orthodox communion, and provided with a complete 
hierarchy, from the Patriarch of Antioch down to the inferior 
orders. These communities maintained their existence side 
by side with the official Churches (Imperial, Melchites), and 
attained, especially after the Mussulman invasion, a high 
degree of prosperity. They exist to this day, but, from the 
end of the eighteenth century, a considerable number of 
Monophysites have returned to orthodoxy in attaching 
themselves to the Itoman Church. Hence two groups 
of “Syrians” have been formed—the Jacobite Syrians 
or Monophysites, and orthodox Syrians. Their two 
patriarchs reside, or are supposed to reside, at Mardin in 
Mesopotamia.! | 

After the Monophysites came the Monothelites. Mono- 
thelitism, condemned at the Sixth Cicumenical Council of 
Constantinople (681), was thereupon abandoned by the 
official Churches of the Greek Empire, except during a short 


* The Catholic patriarch resides usually at Aleppo. 
F 


66 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


interval when it was restored under the Emperor Philippicus 
(711-713). It held its ground, however, at the convent of 
John Maron, in the Lehanon, and within the radius of 
influence of this monastery. Hence the origin of the 
religious group of the Maronites, who, after having main- 
tained their dogmatic. isolation for five hundred years, entered, 
in 1182, into communion with the Roman Church—in a 
somewhat precarious fashion, it is true, for even up to the 
end of the sixteenth century the union was subject to con- 
siderable fluctuations. The Maronites were governed from 
their monastery, in which a certain number of bishops resided. 
After many efforts, success at length attended the attempt to 
substitute for this primitive organisation a sort of eccle- 
siastical province, with dioceses and fixed episcopal seats. 
The bishops recognised a patriarch as their head, who took 
his title from Antioch. Syriac is the liturgical language 
of the Maronites, as it is of the Jacobites, both Uniats 
and non-Uniats." 

Alongside these national patriarchs, whose origin goes 
back to. the heretical schism, the official and orthodox 
Patriarch of Antioch maintained his existence, although 
numerous secessions had much enfeebled his position. 
His peculiar liturgy was gradually supplanted by that 
of Constantinople, the only one which is now in use in 
the Greek Churches of the Patriarchate of Antioch, A 


1 The Maronite patriarchate is therefore quite a modern institution. Its 
titular patriarchs are in no respect the successors of the ancient Patriarchs 
of Antioch. This is not the case, however, with regard to the Syrian 
patriarchs, the Melchite patriarch, and the Greek non-Uniat patriarch. 
These two last represent—with the difference of communion—the succession 
of the Greek orthodox patriarchs of Antioch; the Syrian patriarchs, with 
the same difference, are the inheritors of the Jacobite patriarchal see 
founded in the sixth century. Strictly speaking, there ought not to be 
in Syria another Catholic patriarch than the Melchite. The existence of 
the other two is due to the respect with which the holy see considers it 
right to regard distinctions introduced centuries ago, whatever their 
legitimacy may have been at their beginning. 


THE MASS IN THE EAST, 67 


number of Syrian Greeks, or rather of the Christian popu- 
lation using the Arabic language and following the 
Byzantine rite, became incorporated in the Roman Com- 
munion at the end of the seventeenth century. These 
constitute what are called the Greek Melchites. They are 
organised into a patriarchate,’ whose titulary resides at 
Damascus. Their entry into the Roman Communion, how- 
ever, has had no influence upon their liturgy, which, with a 
few slight alterations, remains that of the non-Uniat orthodox 
Christians. They use purely and simply the Liturgy of 
Constantinople, translated, it is true, into the Arabic 
language. . | 

The liturgical documents which owe their origin to 
Syria, that is to say, to the Patriarchates of Antioch and 
of Jerusalem, as well as to the autocephalous province of 
Cyprus, are— 

1. The Greek Liturgy of St.. James.—This appears to have 
been at first the normal liturgy in all these countries, and is 
analogous to that which is called in the Roman rite the 
Ordinary of the Mass. At the present day it is no longer in 
use, except in Jerusalem, Cyprus, and certain other localities, 
and there only on one day of the year, the Feast of St. 
James (October 23rd). During the remainder of the year the 
liturgies of Constantinople are exclusively followed. The most 
ancient witness to the existence of this liturgy is a mention 
of it in the 32nd canon of the Council in Tullo (692), where 
_ itis cited as being the actual production of St. James, the 
brother of our Lord. It must go back, however, much beyond 
the seventh century. ‘The fact that the Jacobites have 
preserved it in Syriac as their fundamental liturgy proves 


1 The title was at first that of Patriarch of Antioch. From the time 
of Gregory XVI., the head of the Melchite Church has been distinguished 
by the title of Patriarch of Antioch, Jerusalem, and Alexandria. He is 
represented in each of the two last cities by a vicar. 


68 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


that it was already consecrated by long use at the time 
when these communities took their rise—that is to say, 
about the middle of the sixth century. St. Jerome 
appears to have known it. It is certain, at least, that 
he cites a liturgical passage that is found in the Liturgy 
of St. James The manuscripts in which it is preserved 
cannot, unfortunately, lay claim to any antiquity. As it 
appears in these manuscripts, it contains many modifications 
traceable to the Byzantine use.? 

2. The Syriac Liturgy of St. James.—This is nearly 
identical with the preceding, from the Kiss of Peace 
onwards. The manuscripts which contain it are of the 
eighth century.® 

3. The Other Syriac Liturgies.—They differ from one 
another only in the Anaphora. The Ordinary‘ is the same 
in all of them. | 

To these manuscripts must be added a letter of James 
of Edessa (end of the seventh century), which contains 


1 Adv. Pelag., ii. 23: “Sacerdotum quotidie ora concelebrant 6 pdvos 
évaydprynros, quod in lingua nostra dicitur qui solus est sine peccato.” These 
words occur also in the Memento for the dead (Brightman, p. 57): airds 
ydp éotw 6 povos avaudprntos pavels éml ris ys. In Syriac: “Nee ullus 
est a peccati culpa immunis aut a sordibus purus ex hominibus qui super 
terram sunt, nisi unus D. N. Jesus Christus.” 

* The last edition is that of Brightman, Liturgies Eastern and Western, 
p. 31. The most ancient manuscript is a roll of the end of the tenth 
century, now preserved at Messina; I must further cite the Rossano manu- 
script (Vatic., 1970) of the twelfth century; the Parisinus 2509, of the 
fourteenth century (copy No. 303 of the Greek supplement), and the 
Parisinus, Greek suppl. 476, also of the fourteenth century. These copies, 
or their originals, all come from Syria. The same may be said of the 
Sinaitic manuscript of the fourteenth century, from which Mr. Brightman 


has taken a diaconicon (the deacon’s part) belonging to the Mass of the 


Presanctified according to the rite of St. James (op. cit., p. 494). 

* Renaudot’s translation (Liturg. Orient., vol. ii.) has been reproduced 
by Hammond, and, in the portions common to the Greek and the Syriac, 
by Swainson (The Greek Liturgies: London, 1884), Mr. Brightman gives 
the text of this liturgy in English. . 

* For these texts, see Brightman, p. lv., ef seq. 


a, a 


THE MASS IN THE EAST, 69 


many details with regard to the liturgy in the Monophysite 
Churches using the Syriac language.' 


2. Mesopotamia and Persia. 

There is no doubt that the Churches of Mesopotamia 
and Persia were founded by missionaries who came from 
Antioch. But after these first and remote beginnings, those 
Churches of the Roman Empire which were more or less 
connected with Edessa, as well as those of the Persian 
Empire which had their chief Metropolitan at Seleucia- 
Ctesiphon, followed somewhat divergent lines in the de- 
velopment both of their liturgical and ecclesiastical insti- 
tutions. We possess, up till now, very scanty information 
with regard to the peculiarities of the Liturgy of Edessa 
- compared with the uses of Antioch and Seleucia. We have, 
on the other hand, a fairly large number of documents on 
the liturgy of the Persian Church, usually known as the 
Nestorian Liturgy. 

The liturgical books in use at the present time are trace- 
able either to the Nestorians properly so called, who have 
kept themselves together with their national patriarch in 
the mountains of Kurdistan,? or to the Uniat or Chaldean 
Nestorians, who have at their head a Catholic Patriarch 
residing at Mossul. These two dignitaries, who bear the 
title of Patriarchs of Babylon, are representatives of the 
succession of the ancient Catholicos of Seleucia.® 

The most ancient documents of the Mesopotamian or Per- 
sian use are four Homilies of Narses, the celebrated Teacher 
of the School of Nisibis at the end of the fifth century.‘ 


1 Assemani, Bibl. Orient., vol. i. p. 479. Brightman, p. 490. 

* His residence is at Kochanes, near Julamerk, a place situated on the 
Zab, in the mountains to the north of Mossul, a short distance from the 
Persian frontier. 

° The Jacobites have also in these countries their own particular 
organisation, presided over by a “ Maphrian.” 

* These and forty-three other homilies by the same author, were 
published first in Syriac by Alphonse Mingana, at the Dominican Press 
ut Mossul (1905); they have been translated into English with a com- 


70 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


The following are the texts which are at present known 
of these liturgies. 

1. An Anaphora of the sixth century, first published 
by Herr Bickell! and, after re-examination of the manu- 
script, by Mr. Hammond.” It is merely a fragment in 
very bad preservation, but entitled to respect on account 
of its antiquity. 

2. The Liturgy of SS. Adaeus and Maris, founders of the 
Churches of Edessa and Seleucia. This is the normal 
liturgy of the Nestorians, and the only one used by the 
Chaldean Uniats.* 

3. The two Anaphorae of Theodore of Mopsuestia and 
of Nestorius, which are used by the Nestorians at certain 
times of the year.* 

Nestorian tradition attributes the final fixing of the 
liturgy in its curtailed form as found in the text attributed 
to SS. Adaeus and Maris, to the Patriarch J esuyab IIT. 
(644-647).° 


mentary by Dom R. H. Connolly in vol. viii. of Texts and Studies, Cam- 
bridge (1909). One of them (xvii. Mingana) is a Commentary on the 
Liturgy of the Mass; two others (xxi. and xxii.) are explanation of the 
ritual in Baptism; the fourth (xxxii.) treats of the ceremonies of Ordination. 

1 Conspectus rei Syrorum Literariae, p. 71; Zeitschrift der deutschen morg. 
Gesellschaft, 1873, p. 608. 

2 The Liturgy of Antioch, p. 41.. Brightman, p. 511. 

3 Published only in part by Renaudot (vol. ii. p. 578). The best 
text was published in 1892, by the English mission at Urmia (Liturgia 
SS. Apostolorum Adaei et Maris, ete.). English trans., Brightman, p. 247. 
This liturgy is the only one which, in the Anaphora, does not contain the 
narrative of the Institution with the Sacramental words. This omission 
did not exist in the text which served as a basis for the corrections of the 
Synod of Diamper in 1599. The history of this special feature has not yet 
been clearly worked out, but it is evidently very important. For the 
Malabar text of the Liturgy of Adaeus and Maris, see R. H. passat 
Journal of Theological Studies, 1914, pp. 396 and 569. 

4 Edited, together with the normal Liturgy, by Renaudot, in the idee 
just mentioned. 

5 Bickell, Real Enc., vol. ii. p. 321. Here, as in other instances, I make 
no menticn of the texts printed for actual liturgical use. Those which are 
used by the Catholic communities have suffered from alterations which have 
been made with more zcal than knowledge. It is not to these books, but to 


THE MASS IN THE EAST, 71 


3. Caesarea and Constantinople. 


We have previously seen that, towards the end of 
the third century, and during a considerable part of the 
fourth, the Churches of Asia Minor, and especially those 
of Cappadocia, Pontus, and Bithynia, had close and 
-frequent relations with the see of Antioch. It was from 
Antioch, moreover, that the Gospel was carried towards 
these regions. Cesarea had looked to Antioch before 
owning obedience to Constantinople. It was by the 
bishops who came from Antioch or Cesarea—Gregory 
Nazianzen, Nectarius, Chrysostom, Nestorius—that the 
Church of Constantinople was ruled at the period when 
it received its final organisation! It is, therefore, not 
surprising that its liturgy reproduces all the essential 
features of the Syrian Liturgy.? 

This liturgy is now used over an immense area. It 
has ended by supplanting the older liturgies in all 
the Greek patriarchates of the East. It is in use in 
the National Church of Greece and in those of Servia, 
Bulgaria, Russia, Roumania, etc. It is true that, in these 


ancient manuscripts, we must have recourse if we wish to reconstruct 
antiquity. 

1 The Arian bishop Eudoxus (360-370) also came from the environs 
of Antioch. | 7 

* The Council of Laodicea, in the fourth century, has preserved 
for us some interesting liturgical details: eg. lections alternating with 
hymns (c. 17), homilies, prayers, the. dismissal of catechumens and 
penitents, the threefold prayer of the faithful, in silence in the first 
instance, and twice aloud, and finally the kiss of peace and the oblation 
(ce. 19). 

* The ecclesiastical groups connected theoretically with the Greek 
Patriarchate of Constantinople are: Ist, the Holy Synod of Athens (King- 
dom of Greece); 2nd, the Holy Synod of Petersburg (Russian Empire) ; 
3rd, the Servian Patriarchate of Carlowitz (Servia in Austro-Hungary) ; 


72 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


latter countries, where the liturgical language is not Greek, 
translations are employed which are made from the Greek 
text used in the Patriarchate of Constantinople. 

There are now in use two texts of the complete Con- 
stantinopolitan Liturgy, besides a Mass of the Presanctified. 
The two complete liturgies bear the names of St. Basil and 
St. John Chrysostom. The first was, at the outset, the 
normal Liturgy. It is now used only on the Sundays in 
Lent (except Palm Sunday), Holy Thursday, Easter Eve, 
Christmas Eve, the Eve of the Epiphany, and the 1st of 
January, which is the Feast of St. Basil. On other days, 
the Liturgy of St. Chrysostom, considerably shorter than 
the former, is followed. During Lent, except on Saturdays 
and Sundays, since the Mass, strictly so called, is not 
then celebrated, the Liturgy of the Presanctified is used, 
which has come to be attributed, but for what reason it 
is not known, to St. Gregory the Great. 

The most ancient manuscript known of the Byzantine 
Liturgy is the Codew Barberinus, No. 77, of the eighth or 
ninth century. It is a Huchologion, which contains, besides 
the three liturgies, prayers belonging to other services, 


4th, the Metropolitan Province of Cetinje (Montenegro); 5th, the Metro- 
politan Province of Belgrade (Kingdom of Servia); 6th, the National 
Bulgarian Church; 7th, the National Church of Roumania; 8th, the 
Metropolitan Provinces of Hermanstadt (Transylvania) and of T’chernowitz 
(Bukovina); 9th, the Georgian Church under the Exarch of Tiflis (mow 
absorbed by the Russian Church). In Greece, the liturgical language is 
Greek; in Georgia, Georgian; in Roumania, and the two provinces of 
Hermanstadt and Tchernowitz, Roumanian; in the other countries, Slavonic. 
The Uniats of the Byzantine rite are grouped ecclesiastically as follows: 
In the Eastern Patriarchates of Antioch, Jerusalem, and Alexandria they 
are under the Melchite patriarch residing at Damascus, as above-mentioned, 
In the Patriarchate of Constantinople, the Greek-speaking Uniats have 
no special organisation; they are under the Latin bishops, as are also 
the few Greek parishes in Italy and Sicily. Those speaking Bulgarian 
in Turkey, Roumanian in Hungary, and Ruthenian in Austro-Hungary 
and Russia, haye bishops and even ecclesiastical provinces of their 
cwu rite, 


THE MASS IN THE EAST. 73 


such as Baptism, Ordination, etc. The first of the three 
liturgies, that of St. Basil, is the only one which bears 
on it the name of its author, the two others are anony- 
mous. In this ancient manuscript the prayers to be 
said by the celebrant only are given, the litanies to 
be said by the deacon not being included, nor, of course, 
the lections and hymns. It contains but few rubrics. 
This arrangement closely recalls that of the Latin Sacra- 
mentaries. The later manuscripts, of the twelfth century 
and onwards, are much more complete. 

There is no doubt that the Liturgy of St. Basil is 
the most ancient of the three. The text we possess of 
it is attested as early as the beginning of the sixth 
century. In a letter addressed about 520, by the monks 
of Scythia to the African bishops in exile in Sardinia,? we 
find a passage from it quoted at length. 


4. Armenia. 


The Armenian Liturgy, evidently derived from that of 
Ceesarea and Constantinople, may be regarded as representing, 
in certain respects, an ancient stage of the Byzantine Liturgy, 


1 Mr. Brightman has published (op. cit., p. 309, ef seg.) the three 
liturgies according to the Barberini manuscript, which gives the use 
of the ninth century or thereabouts; in addition to this, he gives the two 
liturgies of St. Chrysostom and of St. Basil, following the texts now in 
use. He has also collected and classified (p. 518, et seq.) a certain number 
of texts which are useful in giving an idea of the development of the 
Byzantine Liturgy. 

2 Migne, P. L., vol. Ixv. p. 449. “Hine etiam beatus Basilius Caesari- 
ensis episcopus in oratione se*ri altaris quam paene universus frequentat 
Oriens, inter caetera: Dona, inquit, Domine virtutem ac tutamentum ; malos 
quaesumus, bonos facito, bonos in bonitate conserva. Omnia enim potes et 
non est qui contradicat tibi. Cum enim volueris salvas et nullus resistit 
voluntati tuae.” 


74  CHRIGTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


The Armenian use is represented by only a single text, of 
which the oldest attestation as to its details is a commentary 
of the tenth century.1. The Armenian Church, in 491, de- 
nounced the Council of Chalcedon, at a time when none 
of the official Churches of the Greek Empire accepted it. 
When the latter came into communion with Rome (519), 
and embraced the faith of Chalcedon, they made several 
attempts to induce the Armenians to do the same, But 
their efforts were in vain—in place of reconciling them 
they only intensified the schism, which made itself par- 
ticularly noticeable in the matter of ritual.? 

In the Middle Ages, many Armenians, who had been 
driven out of their country by various invasions, emigrated 
into Persia, Syria, Asia Minor, and even as far as Hungary 
and Poland. In this dispersion, which was similar to the 
Jewish Diaspora, they preserved their language, nationality, 
and ritual. Their chief ecclesiastical superior has always 
been, theoretically, the Catholicos of Etchmiadzin, but they 
have, as a matter of fact, in various countries, an organisa- 
‘tion independent of this theoretical authority, placed at the 
present time under the influence of Russia. During the 
eighteenth century many of them were received into com- 
munion with the Roman Church. Those in Turkey have 
at their head a national patriarch (Patriarch of Cilicia), 
residing at Constantinople. In Austria they are under the 
Armenian Archbishop of Leopol.? 


t 


1 P. Vetter, Chosroae M. Explicatio precum missae. Fribourg, 1880, The 
Armenian Liturgy is given in English in Brightman, p. 412. 

* The Armenians at that time used unleavened bread, and eotinctaied 
their wine without any admixture of water. They did not admit the 
festival of Christmas into their calendar, 

* It is clear that neither the Armenian-Gregorian Patriarchs of Turkey, 
nor the Catholic Patriarch of Cilicia, can be placed on the same footing 
as the representatives of the four Greek patriarchates. The Catholicos 
of Etchmiadzin, whose jurisdiction in theory extends over the whole 
Armenian nation, has a superior title to theirs, But, according to the 


THE MASS IN THE EAST, 75 


§ 4.—TuHE ALEXANDRINE LITURGY. 


1. Lhe Huchologion of Sarapion. 


With regard to Christian Egypt, we possessed, until lately, 
no ancient liturgical text which could compare with that 
of the Syrian Apostolic Constitutions. This want has been 
supplied by the discovery, in a manuscript at Mount Athos, 
of a collection of prayers, two of which bear the name of 
Sarapion, Bishop of Thmuis, a friend and correspondent 
of St. Athanasius! It is probable that the others are of 
the same authorship. The collection comprises thirty com- 
positions, connected respectively with the eucharistic liturgy 
(1-6), with baptism (7-11), with ordination (12-14), with 
the blessing of the oils (15-17), with funerals (18), and with 
the office for Sunday (19-30). It is to the latter that a 
sort of final rubric seems to refer—“ All these prayers come 
before that of the Oblation.” 

The prayer of the Oblation is the first of the series 
referred to, anc is an Anaphora. The text? is as follows :— 


ancient custom, this high dignitary is subordinate to the Archbishop of 
Cesarea in Cappadocia; his position is analogous to that of the Catholicos 
of Seleucia and of the Abuna of the Ethiopians. The united Armenians 
have not even the equivalent of a catholicos, for the Archbishop of 
Leopol is in no way subordinate to the Patriarch of Cilicia. Like him, 
he is directly under the Pope, without any intermediary. 

1 The credit of this discovery is due to Herr G. Wobbermin, who has 
published these texts in the Texte und Untersuchungen of Gebhardt and 
Harnack (new series, vol. ii.). 

2 [At the request of Mgr. Duchesne, the Bishop of Salisbury’s translation 
from the original is here substituted for his own. Speaking of the latter, 
Mer. Duchesne dwells upon the word dyévnros used in the original, and 
says], It will no doubt excite astonishment that in this composition of a 
friend of St. Athanasius, there should be a kind of predilection for 
the term ingenitus, with the corresponding words, wnigenitus, genitus 
so much in vogue in the Arianising work]. In spite of this awkward termino- 
logy, perhaps due to custom, the redaction is most strictly orthodox. 

* See Appendix, p. 5774. 


76 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


Prayer of Oblation of Bishop Sarapion. 


It is meet and right to praise, to hymn, to glorify Thee the 
uncreated! Father of the only-begotten Jesus Christ. We pvaise 
Thee, O uncreated God, who art unsearchable, ineffable, incompre- 
hensible by any created substance. We praise Thee who art known 
of Thy Son, the only-begotten, who through Him art spoken of and 
interpreted and made known to created nature. We praise Thee 
who knowest the Son and revealest to the saints the glories that 
are about Him: who art known of Thy begotten Word, and art 
brought to the sight and interpreted to the understanding of the saints. 
We praise Thee, O unseen Father, provider of immortality. Thou 
art the Fount of life, the Fount of light, the Fount of all grace and 
all truth, O lover of men, O lover of the poor, who reconcilest 
Thyself to all, and drawest all to Thyself through the advent (ém5nula) 
of Thy beloved Son. We beseech Thee make us living men. Give 
us a Spirit of light, that “we may know Thee the True [God] and 
Him whom Thou didst send, (even) Jesus Christ.” Give us Holy 
Spirit, that we may be able to tell forth and to enuntiate Thy unspeakable 
mysteries. May the Lord Jesus speak in us and Holy Spirit, and hymn 
Thee through us. 

' *For Thou art “far above all rule and authority and power and 
dominion, and every name that is named, not only in this world, but 
-also in that which is to come.” Beside Thee stand thousand thousands 
and myriad myriads of angels, archangels, thrones, dominions, princi- 
palities, powers (iit. rules, authorities): by Thee stand the two most 
honourable six-winged seraphim, with two wings covering the face, and 
with two the feet, and with two flying and crying holy (ayd(ovra), with 
whom receive also our cry of “holy” (4yacuév) as we say: Holy, holy, 
holy, Lord of Sabaoth, full is the heaven and the earth of Thy glory. 

Full is the heaven, full also is the earth of Thy excellent glory.* 
Lord of hosts (lit. powers), fill also this sacrifice with Thy power and 
Thy participation (ueraAfwews) : for to Thee have we offered this living? 


1 The word is ayévnroy in the original. [Mgr. Duchesne rendered the 
words ‘yeynrés and ayévntos by creé and tncreé in the French—at the same 
time regretting that that language did not permit of his using devenu and 
indevenu (the latter does not exist) in an absolute sense.—TR. ] 

2 [The Bishop of Salisbury compares this with the phrase of the Nestorian 
Liturgy which speaks of the Body and Blood of Christ as being on the altar 
before consecration (Brightman, p. 267).] 

* (The Bishop of Salisbury says there is much similarity in the passage 
between these asterisks to the parallel passage in the Liturgy of St, Mark, 
but the differences are also striking. ] 


THE MASS IN THE EAST. ee 


sacrifice, this bloodless oblation. To Thee we have offered this bread 
the likeness (éuolwua) of the Body of the Only-begotten. This bread 
is the likeness of the Holy Body, because the Lord Jesus Christ in the 
night in which He was betrayed took bread and broke and gave 
to His disciples saying, “'Take ye and eat, this is My Body, which is 
being broken for you for remission of sins” (cp. Lit. of St. Mark, etc.). 
Wherefore we also making the likeness of the death have offered the 
bread, and beseech Thee through this sacrifice, be reconciled to all of us 
and be merciful, O God of Truth: and as this * bread had been scattered 
on the top of the mountains and gathered together came to be one, so 
also gather Thy holy Church out of * every nation and every country and 
every city and village and house and make one living Catholic Church. 
We have offered also the cup, the likeness of the Blood, because the 
Lord Jesus Christ, taking a cup after supper, said to His own disciples, 
“Take ye, drink, this is the new covenant, which (8) is My Blood, which 
is being shed for you for remission of sins (auapryudrwy).” Wherefore 
we have also offered the cup, presenting a likeness of the blood. 

O God of Truth, let Thy Holy Word! come upon this bread (ém5y- 
pnodrw ... émi 7.a.7.), that the bread may become Body of the Word, 
and upon this cup that the cup may become Blood of the Truth ; and 
make all who communicate to receive a medicine of life for the healing of 
every sickness and for the strengthening of all advancement and virtue, 
not for condemnation, O God of Truth, and not for censure and reproach. 
For we have invoked Thee, the uncreated, through the Only-begotten in 
Holy Spirit. 

Let this people receive mercy, let it be counted worthy of advance- 
ment, let angels be sent forth as companions to the people for bringing 
to naught of the evil one and for establishment of the Church. 

We intercede also on behalf of all who have been laid to rest, whose 
memorial we are making. 

After the recitation (éroBoriy +) of the names : Sanctify these souls: for 
Thou knowest all. Sanctify all (souls) laid to rest in the Lord. And 
number them with all Thy holy powers, and give to them a place and 
a mansion in Thy kingdom. 

Receive also the thanksgiving (eucharist) of the people, and bless 
those who have offered the offerings (74 xpécqopa) and the thanksgivings, 


1 Tt is noticeable that, in this passage, which corresponds to the Epiclests, 
the Divine Word, and not the Holy Spirit, is mentioned. 

* The passage between asterisks is suggested by the Doctrine of the 
Apostles, vide supra, p. 52. 

+ (The Bishop of Salisbury calls attention to Socrates, H. E., vol. xxii. 
p. 296, where éroBodcis are mentioned with “ Readers”: see Valesius’ note, 
and the Bishop’s Index, p. 104.] 


78 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


and grant health and soundness and cheerfulness and all advancement of 
soul and body to this whole people through the only-begotten Jesus Christ 
in Holy Spirit; as it was and is and shall be to generations of generations 
and to all the ages of the ages. Amen. 


_ Five short prayers follow in the manuscript. The first 
was said at the moment of the fraction; the second, over the 
people, upon whom there was an imposition of hands 
[blessing] after the communion of the clergy; the third 
was the thanksgiving after the communion of the people. 
Then follows a blessing of the offered oil and water which 
were to be used in private as phylacteries, and lastly the 
blessing of the assembly at the moment of dismissal. 

As to the formularies which terminate the Huchologion 
(19-30), and which, according to the rubric, preceded the 
prayer of Oblation, the series begins (19) by a “first prayer 
for Sunday,” which is, in fact, an introductory prayer. 
Supplication is there made to God for the right appre- 
hension of the Holy Scriptures, and for their right interpre- 
tation. The second (20) comes after the homily. I take 
‘it that these two prayers presuppose the presence of those 
who are still outside the pale of Christianity, though they 
may be disposed to embrace it, or, at least, to be instructed 
in it. The three ensuing formularies are prayers for the 
catechumens (21), for the sick (22), and for the fruits 
of the earth (23). The prayer for the catechumens was 
doubtless used at the moment of their dismissal. Then 
follows a prayer for the local Church as a whole (24), 
then another for its various members, bishops, priests, 
deacons, sub-deacons, lectors, interpreters,’ ascetae (uova- 
Zovrec), virgins, and married people. Next we have (26) 
a “prayer of genuflection,’ which deals with the names 
inscribed in the book of life. Perhaps this had some con-~ 
nection with the recitation of the diptychs. The prayer 


1 In Egypt the Greek had to be translated into Coptic. 


THE MASS IN THE EAST, 79 


which follows (27), entitled, “For the People,” deals in 
detail with all the objects and classes of persons prayed 
for by the Church in her solemn supplications—the well- 
being of the faithful, the peace of the State, the tranquillity 
of the Church, for the slaves, the poor, the aged, the 
travellers, the sick, etc. The three last accompany the 
imposition of hands on the catechumens (28), on the faithful 
(29), and on the sick (30). 

Ido not believe? that these twelve formularies represent 
the official or ordinary ordo liturgicus of the Church of 
Thmuis, but they are all of a nature applicable to a non- 
liturgical service, or to a liturgical service before the ana- 
phora, or prayer of sacrifice. 


2. Later Irturgies. 


Religious unity in Egypt was broken up after the con- 
demnation of the Patriarch Dioscorus by the Council of 
Chalcedon. After a century of fruitless attempts to bring 
the dissentients once more within the pale of orthodoxy, the 
Imperial Government found itself obliged to acknowledge 
the coexistence of two Churches within the country. One, 
the orthodox, supported by the Government and _ the 
Byzantine official world, the other, the heretical, upheld by 
the mass of the indigenous population. This division did 
not immediately make itself apparent in the sphere of 
worship, both heretics and orthodox continuing to follow the 
ancient use of Alexandria. But the official Church modified 
this use little by little, under the influence of the Liturgy 
of Constantinople, until a time came when the latter was 
completely substituted for it. 


1 In this I differ from the Bishop of Salisbury, Dr. Wordsworth, who 
has published the “ Prayer-book” of Sarapion in English, with a learned 
commentary--Bishop Sarapion’s Prayer-book: S.P.C.K., London, 1899. 


80 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


The orthodox or Melchite Church continued to use 
Greek, whereas the Monophysite Church discarded the 
language of Constantinople, and made almost exclusive 
use of Coptic, the national tongue of the Egyptian 
population.? 

The Church of Abyssinia, which was not definitely 
formed until after the Council of Chalcedon, was, 
from the outset, dependent on that of Egypt, and, follow- 
ing its example, embraced the Monophysite confession. 
Its liturgical language has always been Ethiopic or 
Gheez.? 

The texts at our disposal for studying the ancient use 
of Alexandria are— 

1. The Greek Liturgy of St. Mark, of which three texts 
are known, of the twelfth century and onwards. It doubt- 
less was subject to many Byzantine revisions, but the 
essential parts agree with the style and often with the 
tenor of the best texts which have reached us from other 
sources. There is no doubt that it is of great antiquity, 
going back at latest to the fifth century.’ : 

2. The Coptic Liturgies.—These are three in number— 
that of St. Cyril (of Alexandria), of St. Gregory (Nazianzen), 
and of St. Basil. They do not differ except in the 
anaphora. The liturgy at present in use is that of 
St. Basil, and it is to the Anaphora of St. Basil that the 


1 A certain number of the Copts have entered into communion 
with Rome. They have recently (1895) been organised into a patri- 
archate. 

2 The Abyssinian Catholics possess no other organisation than that 
of the Apostolic Vicariate of Abyssinia, under the direction of Latin 
missionaries. 

3 Mr. Brightman, working on the results obtained by Canon Swainson, 
has published this liturgy from the Rossano manuscript (Vaticanus 1970), and 
from two rotuli, one at Messina, of the twelfth century; the other in the 
Vatican, of the year 1207 (op. cit., p. 113). 

‘ This liturgy must not be confounded with the Byzantine Liturgy 
bearing the same name, 


THE MASS IN THE EAST. 8i 


Ordinary of the Mass is attached in the liturgical books, 
The Anaphora of St. Cyril, however, is evidently the most 
ancient. This is clear, in the first place, from the fact 
that it alone of the three presents certain features charac- 
teristic of the Alexandrine Liturgy; and, in the second, 
because it reproduces often the text of the Liturgy of St. 
Mark word for word. By joining to the Anaphora of St. 
Cyril the Ordinary of the Coptic Mass, we obtain a Coptic 
liturgy which is the exact counterpart of the Greek Liturgy 
of St. Mark! The Anaphorae of St. Gregory and of St. 
Basil are also found in Greek. 

3. Abyssinian Liturgies.—The Abyssinians have as their 
normal liturgy the Liturgy of the Twelve Apostles,? which is 
fundamentally identical with the Coptic Liturgy of St. 
Cyril. In addition to this they have a dozen or so alter- 
native anaphorae. 

4. The Borgian Fragments—These were published by 
the Abbé Hyvernat® from Coptic manuscripts ranging in 
date from the eighth to the twelfth century. These frag- 
ments are parts of five different masses. Giorgi had already 
published a portion of one of them.‘ 

Not counting these fragments, and discarding the 
alternative pieces belonging to the Abyssinians, together 
with the anaphorae of Gregory and Basil, which are rather 
of the Syrian type, and represent a foreign importation, there 
remain three texts, viz. the Greek Liturgy of St. Mark, 
the Coptic Liturgy of St. Cyril, and the Abyssinian Liturgy 
of the Twelve Apostles, which have each as its source 
one of the three ecclesiastical varieties of the Alexandrine 
rite. The texts are fundameutally one, and their variations 


1 Brightman, p. 144. 
2 Ibid., p. 194. 
> Rémische Quartalschrift, 1888. 
* Vragmentum Evangelii S. Johannis: Rome, 1789. Cf. Hammond, The 
Liturgy of Antioch, p. 27. 
G 


§2 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


arise merely from later modifications. If we would 
reconstruct the ancient Alexandrine Liturgy we must, to 
begin with, compare these liturgies together and select 
from them that which they have in common. The works 
of Egyptian writers containing liturgical allusions ce also 
be profitably examined." 

The characteristic feature of the Alexandrine Liturgy is 
the occurrence of the Great Supplication in the Preface 
instead of after the Consecration. The Sanctus, the words 
of institution, and the Zpiclesis, are thus placed much 
later than in the Syrian Liturgy. This arrangement is not 
found in the Anaphora of Sarapion, but it was pointed out 
by Jacob of Edessa as early as the end of the seventh 
century.2, He remarks also that the Salutation before the 
Preface is much less complicated than in the Syrian, the 
celebrant merely saying, Dominus vobiseum omnibus ; ® 
moreover, the acclamation of the people at the Sancta 
Sanctis presents certain peculiarities of form. 


§ 5.—LatTER MopIFIcaTIONs. 


Even when we have reduced them to their most ancient 
form—that which they possessed before the schisms of the 
sixth century, all these liturgies are still far from having 
the simplicity of those of the fourth century. Many things 
have been changed, suppressed, and added. The points at 


1 They are brought together by Brightman, p. 504. 

? Assemani, Bibl. Orient., vol. i. p. 481, et seg. They are also to be 
found in the fragments published by Hyvernat. 

? The following are the forms in known documents—Lit. of St. Mark: 
70 Kupis peta mdvtwy (Cod. Ross.; the Rot. Vaticanus has here the 
Syrian Salutation ; in the Rot. Messanensis there is a hiatus at this point); 
Lit. of SS. Cyril and Basil: Dominus vobiscum; the A{thiopian gives, 
Dominus vobiscum omnibus, cae 


THE MASS IN THE EAST, 83 


which the modifications have been most marked are as 
follows :— 

In the first place, the entry of the celebrants has become 
an imposing ceremony. In the Byzantine Liturgy it was 
accompanied from an early date by a special chant, the 
Movoyevne.!_ Before the lections comes the Trisagion.2 The 
use of this doxology must be very ancient. It is common 
to all the Greek Oriental liturgies, and occurs even in the 
Gallican Liturgy.2 The most ancient testimony for its 
existence is found in the Council of Chalcedon (451),.4 

The dismissal of the catechumens, energumens, com- 
petents, and penitents, which stands out so prominently in 
the liturgy of the fourth century, had all disappeared at 
an early date, owing to changes in the discipline regarding 
these different categories. The Constantinopolitan ritual, 
however, has preserved to our own day the ceremony of the 
dismissal of the catechumens. — 

But it was especially in the preparation of the elements 
of the sacred feast that a theme was found for the develop- 
ment of rites and prayers. The bread and wine for conse- 
cration were prepared, before the entry of the celebrants, at 
a special table—the table of proposition (zp0d@so.e)—standing 
like the altar within the sacred enclosure and out of sight of 
the congregation. This constituted a preparatory Mass, the 
Mass of the Prothesis, which was very long and complicated, 


1 © povoyerhs Tids nal Adyos Tov @eod, GOdvaros tmdpxywy, Karadetduevos 
5d Thy juetépay owrnplay capxwOijvar ex Tis Gylas Oeordxov Kal dermapOévov 
Maplas, arpémrrws évavOpwricas otravpwlels re, Xpiote 6 Oeds, Oavdtw Odvaroy 
rarhoas, eis dy THs aylas Tpiddos, cvvdotaCéuevos TP Marpl nal t@ ayly Mvedpari, 
cacov nas. 

2 “Avios 6 @eds, d-ytos ioxupds, &yios advaros, cA€nooy tas. 

* In the Coptic Liturgy the Trisagion is placed before the Gospel, and 
after the other lections. In the Gallican Liturgy we find it also placed 
before the Gospel, and even after it; but this does not interfere with its 
being sung at its normal place before the lections. 

4 Hardouin, vol. ii. p. 272. For the legend connected with the 
Trisagion, see Tillemont, Hist. Kecles., vol. xiv. p. 713. 


84 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


especially in the ritual of Constantinople. After the lections 
and the prayer of the faithful, the oblation was brought with 
great pomp to the altar. This procession of the oblation? 
constituted the most imposing ceremonial in the entire Mass, 
It was accompanied in the Churches of the Byzantine, or 
Byzantinised rite, by a chant or hymn, called the 
Cheroubicon.? 

It was at this point in the Mass that the recitation 
of the Creed occurred. According to Theodore the Reader, 
this custom was first introduced at Antioch by the bishop 
Peter the Fuller, in 471, and afterwards at Constantinople 
by the patriarch Timotheus, in 511. Peter and Timotheus 
were reckoned among the most zealous opponents of the 
Council of Chalcedon. Their innovation was not, however, 
abolished after the Eastern Churches came back into the 
orthodox Communion.? 

During the procession of the oblation and the ceremonies 
which followed it—the kiss of peace, the recitation of the 
Creed, the recitation of the diptychs—the celebrant said 
his own private prayers. These prayers at length became 


1 Dionysius the Areopagite makes mention of this procession, and the 
custom of chanting a hymn during it, but he does not give the text of the 
hymn (Eccl. Hier., iii. 2). 

* “Of ra XepovBlu pvotin@s elxovi{ovres nal TH Cwomolw Tpiddi, roy 
Tpiod-yioy tuvoy adovtes, macav Tijv Biwrtikhy awoducOa pépyuvay, ws roy 
Bactréa tev SAwv trodetduevor, Tals GyyeAuKais dopdrws Sopupopotmevoy Tdteaww, 
*AAAnAovia, "AAANAOVia, "AAAnAovia.” The Liturgy of St. James furnishes us 
with another as fine: “ Svynodtw raca odpt Bporela kal arhtw pera pdBov Kah 
tpduov Kal undev yhivoy év éavty Aoy:Cécbw. ‘O-yap Bacirebs trav Bacidevdyrwy, 
Xpiotds 6 Ocds nua, mpoepxera oparyiacOjvat eis BpGow Tots miarois * rponyodr- 
rat 5¢ TovTov of xopol Tov *AyytAwy, meTa maons *“Apyis Kal ’Efouclas, rd 
moAvduuata XepovBlu nal ra Etamrepyvya Sepaplu, ras dpeis Kadrdrrovra Kab 
Bo@vra Tov Buvoy *AAAnAovia.” 

? One of the things most urgently insisted upon by the Monophysite 
party was the abrogation of every formulary of faith later than that of 
Nicsa-Constantinople. It is certain that in the introduction of the 
latter into tke liturgy, they mernt to protest against the definition of 
Chalcedon. sane lt 


THE MASS IN THE EAST. 85 


fixed in formularies.1_ One of them was said at the moment 
at which the veil was withdrawn. There was in fact a 
veil which, stretching across the altar, or even across the 
whole apse, shut out the view up to the moment when, 
after the dismissal of the catechumens and other non- 
communicants, the celebration of the mysteries in the 
presence of the initiated only was begun. This veil is 
still in use among the Churches following the Oriental rite. 
It is stretched before the central door of the iconostasis ; 
and is drawn and withdrawn at the times enjoined in 
the ancient liturgies. 

We must take note of the recitation of the diptychs 
in this part of the Mass. The Syro-Byzantine liturgies 
place it between the Kiss of Peace and the Preface, and 
this custom is corroborated, at the beginning of the sixth 
century, by Dionysius the Areopagite. It disappeared after- 
wards at Constantinople. In the Alexandrine use, the 
reading appears to have taken place, as it did in the Gallican 
rite, after the Kiss of Peace. 

From the Surswm Corda until the end of the Mass the 
rites, and subject-matter of the prayers, have remained almost 
the same as they were at the beginning. Some diversities, 
when we compare one use with another, appear in the 
position assigned to certain parts, such as the Memento, the 
Pater Noster, and the fraction of the bread, but hardly 
any addition has been made to the primitive ritual. It 
is necessary to draw attention, however, to the complica- 
tion introduced in the ceremony of the fractio, and of the 
commiatio, that is to say, the mixture of the consecrated 
bread and wine. A characteristic feature of the Liturgy 
of Constantinople was the infusion of a little hot water 
into the chalice immediately before the Communion. 

3 Dionysius the Areopagite makes mention of the prayer said by 
the bishop at the moment when the sacred oblations were placed upon 


the altar: this is the évx} ris mpookomdjs of the Byzantine Liturgy, the- 
counterpart of the prayer Super oblata in the Roman Liturgy. 


CHAPTER IIL. —_ 
THE TWO LITURGICAL USES OF THE LATIN WEST. 


§ 1—THE RoMAN AND GALLICAN USEs. 


Tue liturgical uses of the East, varying at first with the 
patriarchates, or, rather, with the great ecclesiastical groups of 
the fourth century, gave way at length, one after the other, 
to the distinctive ritual of the Church of Constantinople. 
Provincial peculiarities were maintained only among the 
dissentient Churches outside the sphere of orthodoxy, and 
beyond the bounds of the Greek language and even of the 
Byzantine Empire. In the West also diversity of use 
preceded unity. It is easy to show that towards the end 
of the fourth century the Latin Churches did not all follow 
the same use. Judged in the whole, and apart from certain 
local peculiarities, these different liturgical uses can be 
reduced to two—the Roman and the Gallican. 

There is something strange in this duality. The history 
of the evangelisation of the West gives support to the 
assertion of Pope Innocent that it proceeded entirely} 


1 The presence, in the Church of Lyons; at the time of the Emperor 
Marcus Aurelius, of a certain number of Christians from the Province of 
Asia, and from Phrygia, forms no objection to this point of view. All 
the documents which have come down to us bearing on this ancient 
Christian community agree in representing it as being in close and 
frequent relations with the Church of Rome. There is nothing to prove 
that its founder was from the Province of Asia, rather- than a Roman. 
Supposing even that he was an Asiatic, it was possibly the case that 
he had lived in the first instance at Rome, and had there received his 
mission, 


THE TWO LITURGICAL USES OF THE LATIN WEST. 87 


from Rome, and that on this ground the Roman Liturgy 
alone has the primordial right to be the liturgy of Latin 
Christendom 1 :— 


Quis enim nesciat aut non advertat id quod a principe apostolorum 
Petro Romanae ecclesiae traditum est ac nunc usque custoditur ab 
omnibus debere servari, nec superduci aut introduci aliquid quod auctori- 
tatem non habeat, aut aliunde accipere videatur exemplum? Praesertim 
cum sit manifestum in omnem Italiam, Galliam, Hispanias, Africam, 
atque Siciliam insulasque interjacentes nullum instituisse ecclesias, nisi 
eos quos venerabilis apostolus Petrus aut ejus successores constituerunt 
sacerdotes? Aut legant si in his provinciis alius apostolorum invenitur 
aut legitur docuisse. Quod si non legunt, quia nusquam inveniunt, oportet 
eos hoc sequi quod ecclesia Romana custodit, a qua eos principium 
accepisse non dubium: est. 


However strange the fact may seem to us, it is none 
the less certain that, from the time of Pope Innocent, the 
Roman liturgical use was not the only one followed in 


the West, or even in Italy itself. The bishop to whom 


the letter, from which I have just quoted, was addressed 
was Bishop of Eugubium (Gubbio), in the district of 
Umbria, which belonged to the metropolitan diocese of 
the Pope. As an immediate suffragan of the Pope he 
had special reasons for conforming to Roman customs, 
and notwithstanding this he was tempted to introduce 
others. The practice of Rome was thus attacked in its 
own domain. | 

The letter belongs to the year 416. The liturgical 
and disciplinal peculiarities which were therein found to 
be opposed to the Roman customs are all characteristic of 


1 The word Liturgy may be used in several senses, more or less com- 
prehensive. It may sometimes be taken to denote the order of the cere- 
monies and the formularies of the ritual of the Mass, in the special sense 
of Eucharistic Liturgy. Here it is applied to all the forms of Christian 
Worship—Baptism, Ordination, the Eucharistic Service, the Consecration 
of Churches and of Virgins, the reconciliation of penitents, eta 


Cora hat lint , § oO, f 


88 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


the use which is conventionally called the Gallican. The 
latter was, therefore, already in existence at the beginning 
of the fifth century; it had even sufficient vigour to enter 
into competition with the Roman Liturgy, and that, too, 
up to the surburbicarian diocese itself. This use, as is 
evident from very numerous documents, was followed by the 
Churches of Northern Italy (metropolitan diocese of Milan)? 
and by those in Gaul, Spain, Britain, and Ireland, From 
what we can learn, however, from allusions by the Christian 
orators and synodical decrees of Africa, the use there seems 
to have been in absolute conformity with the use of Rome 
and of Southern Italy.2, We thus find Rome and Carthage 
on one side, and on the other Milan and the countries 
beyond the Alps. 

In grouping the transalpine countries with Milan, I 
imply that the Ambrosian Liturgy is identical with the 
Gallican. This is a view which is not generally accepted. 
There is no difficulty, on the other hand, in the identification 
of the liturgy of the Churches of Spain, or Mozarabic 
Liturgy, up to the eleventh century, with that which was 
followed by the Churches of Gaul before Charlemagne, and 
with that which obtained in the British Isles before the 
Roman missions of the seventh century. With regard to 
the Ambrosian Liturgy it is, in its present state, very 
different from other types of the Gallican Liturgy, but we 


’ We have no documentary evidence for the uses followed in Aquileia, 
in the Danubian provinces, and in Dalmatia. It is probable that the use 
observed tn Aquileia and the Danubian provinces resembled rather the 
Milan than the Roman Liturgy. Dom. G. Morin has published lately 
(Revue Bénéd., 1902, p. 1) a Lectionary of the Gospels, which probably 
belonged to Aquileia, and it contains nothing opposed to this view. The 
Latin liturgical fragments which are included in the Arian texts pub- 
lished by Mai (Script. Vet., vol. iii. p. 208, et seq.; cf. P. L., yol. xiii. 
p- 611) are, in my opinion, assignable to the Danubian region. Sig. Mercati. 
has thrown fresh light upon them in a note to his Studi e Testi of the 
Vatican, fase, 7, p. 47. 

2 See note, p. 572, 


THE TWO LITURGICAL USES OF THE LATIN WEST. 89 


must not lose sight of the fact that it has been for centuries 
subject to continuous modification in the direction of bring- 
ing it more and more into conformity with the Roman 
use. This movement suffered no check from the discovery 
of printing. Editions after editions of the Ambrosian Missal 
became more and more Romanised. But the beginning of 
this process goes back to some time before Charlemagne. 
It was natural that such should be the case, for Milan 
was too near Rome to escape from its influence in this 
as in other respects. It adopted at an early date the 
Gregorian Canon. In spite, however, of the many modifica- 
tions it has experienced, the Ambrosian Liturgy preserves 
sufficient Gallican features to establish clearly its primitive 
identity, in my opinion, at least, with the transalpine 
liturgies! The facts I intend to adduce later on will put 
this in a clear light. I do not bring them forward here 
because they would lose something of their significance 
if I isolated them from the comparative analysis of the 
Gallican rites; but I think no one will regret giving me 
credit in the mean time. 


1I ought in truth to say that these views have not been accepted 
without reserve by the Milanese experts who have taken up the study of 
the Ambrosian Liturgy. This difference of appreciation would have given 
me more concern if I did not feel that it was connected with a tendency, 
very natural and worthy of regard in other respects, to exaggerate the 
importance of this liturgy. It is not willingly admitted that the Ambrosian 
rite has been subject to so much Roman revision, and that it is now very 
far from its primitive form. I fear I have perhaps given offence in pre- 
senting it as a combination, somewhat hybrid in character, of the Roman 
and the Gallican. There is a tendency to regard it as not only relatively 
pure, but that it preserves in it the ancient Latin rite, of which the 
Roman is a degraded form. I cannot accept this view of the matter. 
This does not, however, prevent me from having a deep interest in the 
Ambrosian Liturgy, and in its preservation and restoration. The Gallican 
Liturgy may be purer in the ancient books, but, like Roland’s mare, which 
had otherwise such excellent qualities, it is dead. At Milan, however 
much it may have suffered in its many vicissitudes, it is still living. In 
this respect there is compensation for many defects, 


90 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


§ 2.—ORIGIN oF THE GALLICAN Us. 


Assuming that the domain of the Gallican Liturgy extended 
up to the metropolitan diocese of the Pope, embracing North 
Italy, or, at the least, the metropolitan diocese of Milan, the 
way becomes open for the solution of an obscure and conten- 
tious question : that of the origin of the Gallican Liturgy. 

The English liturgiologists, who have been much occu- 
pied with this question, have in general resolved it as 
follows: The Gallican Liturgy, according to them, is the 
' Liturgy of Ephesus, of the ancient Church of the Roman 
province of Asia, and was imported into Gaul by the founders 

of the Church of Lyons. From this Church it spread through- 
out the whole transalpine West. 

I believe that this position cannot be maintained, and for 

the following reasons: The Gallican Liturgy, as far as it is 
distinct from the Roman, is a very complicated affair, and 
there is something very formal in its complication. While 
it implies numerous and varied rites arranged in a certain 
order, it consists of formularies which are identical in theme 
and style, and sometimes in tenor. It departs widely from 
those simple and still unfixed forms which can be definitely 
assigned to, or may be assumed to have existed in, the 
liturgy of the second century. Its development corresponds 
at the earliest with the condition of things in the fourth 
‘century. It shows an advance upon that of the Apostolic 
Constitutions. Its importation into, and propagation through- 
out, the West cannot be assigned to the second century. We 
have here before us a text which must be ascribed, at the 
very earliest, to the middle of the fourth century. 

Now, in the fourth century, the ecclesiastical influence of 
Lyons was almost non-existent. This city, after the new 
provincial organisation under Diocletian, had lost its position 
as metropolis of the three Gauls. The glory and influence of 


THE TWO LITURGICAL USES OF THE LATIN WEST. G1 


Treves, Vienne, and Arles had passed away. The Bishop of 
Lyons, whatever may have been his importance in the second 
century, occupied no special prominence after Constantine. 
He was scarcely more than metropolitan of ZLugdunensis 
Prima until the time of Gregory VII., who was the founder 
of the primacy of Lyons, ineffective as it was. It was 
not in conditions such as these that this Church could 
become the model of all Western Churches, the focus of an 
ecclesiastical radiation sufficiently intense to make itself felt 
beyond the Pyrenees and the English Channel, and, crossing 
the Alps, strong enough to withdraw from the area of Roman 
influence half the Churches of Italy. 

It is manifest that another solution of the question must 
be sought for. The solution I have to offer is based on the 


assumption that Milan was the principal centre of this | 


development.” 
I have shown above that the Church of Milan had been, 


1 I am well acquainted with the fact that, towards the end of the 
sixth century, the Bishop of Lyons seems to have put forward a claim to 
supremacy over the Bishops of Gontran’s kingdom. Gregory of Tours 
(Hist. Franc, v. 20) gives the title of patriarch to St. Nizier. His 
successor, Priscus, bears the same designation in the national council of 
585. He even brings about the decision there that the national councils 
shall be held every three years, he and the king convoking them. The 
Bishop of Lyons is the first to sign in the councils of Paris (614), Clichy 
(627), and of Chalon-sur-Saéne (about 650). In the years 597 and 692 he 
consecrates the Archbishop of Canterbury. Cf. my Kastes Episcopauz de 
VAncienne Gaule, vol. i. p. 188. But this state of affairs has no sort of 
relation to that which obtained at the beginning, in the time of Pothinus 
and Irensus. The history of St. Avitus of Vienne and that. of the Vicariat 
of Arles are sufficient to prove this. 

2 We might, in this connection, think of Arles, which enjoyed such 
a very high ecclesiastical position in the fifth and sixth centuries. But 
this position was attained too late. It was to the fourth, and not. to the 
fifth or sixth, century that the liturgical influence belonged of which 
I am seeking the origin. Arles became at a fairly early date the focus 
of ecclesiastical law in Gaul. I have shown (Fastes Hpise., vol. i. p. 141) 
that almost all the Libri Canonum in use in Merovingian Gaul were derived 
from those of the Church of Arles. In regard to the liturgy the matter 
was different. Arles was not of sufficient importance at the time when the 
Churches of Gaul felt the necessity of regulating the order of worship. 


— 


92  GHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


towards the end of the fourth century and in the early years 
of the fifth, a kind of superior metropolis to which the whole 
of the West was inclined to look, We have seen that the 
Bishops of Gaul and Spain were accustomed to proceed 
thither frequently to procure solutions of difficulties and 
rules of conduct.! The imperial city was admirably situated 
to afford a model in the matter of worship and of liturgy. 
What cannot be allowed to Lyons is readily granted in the 
case of Milan. From the moment when Rome became no 
longer the centre of attraction, from the moment when 
inspiration was sought elsewhere, Milan could not fail to 
have the preference over all other Churches? And it is 
worthy of note that the time to which we have assigned 
these relations between Milan and the transalpine Churches 
of the West corresponds with a period in which a consider- 
able number of these Churches were undergoing an internal 
organisation and development, or even in process of being 
founded. This was the time in which the masses in the 
towns were converted, in which Churches were reconstructed 
on a larger scale, in which it was necessary to increase 
the number of the clergy and to lay down with precision the 
rules regulating discipline and public worship. The influence 


1 The remembrance of this influence is still active in the middle of 
the sixth century, as we see from a sermon preached at Constantinople by 
Dacius, Bishop of Milan: “ Ecce ego et pars omnium sacerdotum inter 
quos ecclesia mea constituta est, id est Galliae, Burgundiae, Spaniae, 
Liguriae, Aemiliae atque Venetiae, contestor quia quicumque in edicta ista 
consenserit, suprascriptarum provinciarum pontifices communicatores habere 
non poterit, quia constat apud me edicta ista sanctam synodum Chalce- 
donensem et fidem catholicam perturbare” (Ep. Clericorwm Italiae, Migne, 
P. Lat., vol. ixix. p. 117). 

* It is worth while to recall here how the finding of the martyrs at 
Milan in the time of St. Ambrose called forth in Gaul a responsive feeling. 
It is to this epoch, and in consequence of these relations, that the dedication 
of so many Churches in Gaul under the inyocations of St. Gervais and 
St. Nazaire are to be assigned. 

* Many Churches in Gaul were founded in the fourth century, ie, in 
the time of Constantine and his sons, 


THE TWO LITURGICAL USES OF THE LATIN WEST. 93 


of Milan was asserting itself just at the moment when the 
Gallican Liturgy had reached that stage of development 
which it possessed when it spread throughout the West, 
and at the very moment when the West experienced the 
need of a definitely fixed liturgy. 


This is not all. It is well known that the Gallican 
Liturgy, in the features distinguishing it from the Roman 
use, betrays all the characteristics of the Eastern liturgies. 


We shall see, further on, that some of its formularies are 
to be found word for word in the Greek texts in use in the 
Churches of the Syro-Byzantine rite either in the fourth 
century or somewhat later. This close resemblance im- 
plies an importation. The Gallican Liturgy is an Oriental 


—— 


liturgy, introduced into the West towards the middle of | 


the fourth century. Now, apart from the presence of the 
Court at Milan, and the numerous assemblies of Oriental 
bishops held there, we have to take into account the im- 
portant fact that the Church of Milan had at its head for 
nearly twenty years (355-374) a Cappadocian, Auxentius, 
who had been designated by the Emperor Constantius to 
occupy the see of St. Dionysius, when the latter was exiled 
for the Catholic faith. Auxentius belonged to the clergy of 
the Court, who were out of sympathy with St. Athanasius 
and the defenders of ‘“‘consubstantial” orthcdoxy. He played 
a distinguished part at the Council of Ariminum (359), 
After the defeat of the Arianising party which, in the West, 
followed closely upon the breaking up of this council, Aux- 
entius maintained his position, and remained fifteen years in 
his see, notwithstanding the efforts made to dislodge him. 
This would seem to indicate that he had a strength of mind 
beyond the common. We can readily believe, therefore, that 


during his long episcopate he made some impression upon his | 


clergy and upon the internal organisation of his Church. St. 
Ambrose, his successor, found many customs established which 
did not all seem to require correction, His broad-mindedness 


94. CHRISTIAN. WORSHIP: ITS ORIGIN AND EVOLUTION. 


on this score is shown by his retention of the whole of the 
clerical staff left or organised by his predecessor.1 Possibly, 
doctrine being safeguarded by the very fact of his elevation 
to the see of Milan, Ambrose thought it inopportune to 
introduce useless changes in the domain of ritual. Certainly 
many of the most important Milanese peculiarities in disci- 
pline and worship go back to his episcopate, and, seeing that 
these peculiarities have a distinctly Oriental character, they 
could not have been introduced by him. It is more natural 
to believe that they existed before him, and that he had 
only sanctioned customs previously imported.” 

I do not wish to be dogmatic on this point. Milan was 
in easy communication with Constantinople and Asia Minor 
through Aquileia and the Illyrian provinces. Auxentius 
was not the only Greek who in the fourth century may 
have exercised episcopal functions in a Latin country. His 
action in the liturgical domain may have been but an 
episode in a larger movement. Others might have acted 
as he did in adopting the same models. Nevertheless, it is 
very difficult to regard the development in Gaul and Spain 
as having proceeded from a Latin source further removed 
than Milan.? 

However this may be, the political position of Milan 
was not maintained later than cir. 400. The glory of its 
see was dimmed at the same time, and Rome was thus 

1 This is clear from a contemporary letter from Theophilus of Alex- 
andria to Flavius of Antioch (E. W. Brooks, The sixth book of the select 
letters of Severus, vol. ii. p. 304). 

2 To those disinclined to accept what would seem to be an Arian origin 
for the Gallican Liturgy, I would say that Arianism has nothing to do with 
the question, which deals solely with the Oriental form of the liturgy, a 
form of earlier date than Arianism in the countries of its origin. I would 
add that, inasmuch as forms of prayer were in the fourth century much 
varied and very easily modified, it must be considered certain that St. 


Ambrose would haye left nothing in them which could possibly have 
fostered heresy. 


s This does not exclude the direct importations of Byzantine, and especi- 
ally Palestinian, usages. I shall give several instances later on. 


THE TWO LITURGICAL USES OF THE LATIN WEST. 95 


relieved from a competition which might have ended in the 
establishment of a rival. It was scarcely possible, indeed, 
to undo an accomplished fact. The Popes no doubt con- 
sidered that no inconvenience would arise if liturgical 
usages differing from their own were allowed to continue; 
in any case, there were more urgent questions seeking 
solution. They confined their efforts to defending their 
metropolitan diocese from the invasion of the Gallican 
ritual, and left the Churches of other provinces to arrange 
on this point as they felt inclined. Circumstances, more- 
over, did not favour the development of ecclesiastical cen- 
tralisation. National barriers soon rose up between Rome 
and the Churches of the barbaric kingdoms founded in Gaul 
and Spain.! 


' The above view has, from the first edition of this book, been contested 
by divers persons. Those among them whose opinion is of weight, put 
forward another explanation. The Gallican ritual, according to them, is 
none other than the ancient Roman ritual, which, reformed at Rome in the 
fourth century, maintained its position in the provinces. They give even 
the name of the reformer—according to some, Pope Damasus, according to 
others, St. Gregory or some other pope of the sixth century. But in addition 
to these latter being clearly excluded by the letter of Innocent, it would be 


impossible to produce any evidence for these supposed reformations. Besides, — 


with this hypothesis, how can we explain that Pope Innocent, far from 


_ recognising in the Gallican ritual the ancient use of his own Church, treats | 


_ it as a foreign importation, aliwnde acceptum exemplum alterius ecclesiae 
quam Romanae consuetudinem ? How, moreover, can we account for the fact 
that Africa, so jealous of her individuality, hastened to adopt the Roman 
reform, while St. Ambrose, who was Roman by birth and feeling, refused to 
introduce it into his Church? Doubtless certain forms of worship must have 


been propagated in the West by the Roman missions at the actual time of | 


evangelisation. But these missions took place too early to warrant us 
attributing to them an organised ritual of so complicated «a nature as that 
under consideration. For we must not allow ourselves to be hypnotised by 
the Canon of the Roman Mass and its possible variations. The differences 
between the two uses, Roman and Gallican, exist not in the Mass only, but 
in the various ceremonies as a whole—Initiation, Ordination, Consecration 
of Churches and Virgins, the arrangement of Festivals, and even in certain 
disciplinary observances in connection with Christian Worship. The diver- 
gence lies in the entire accustomed Use, the consuetudo ecclesiae. Why Rome 
should have changed her own, is what we cannot understand. Throughout 


— 


96 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


§ 3.—FusION OF THE Two USES. 


If the countries of the Gallican rite found themselves 
increasingly isolated from Rome, their liturgical use, de- 
prived of a common religious centre, escaped all regulation 
and all superior ecclesiastical authority capable of controlling 
its development. Numerous varieties were the consequence, 
and many details not settled at the beginning were deter- 
mined later on without any common understanding. The 
provincial synods attempted here and there to establish some 
uniformity : e.g. the decrees of the Council of Vannes (cir. 465) 
may be cited for the province of Tours, those of the Council 
of Agde (506) for the Visigothic kingdom of Gaul, and those — 
of the Council of Gerona (517) for the province of Tarragona. 

The most remarkable results were obtained in Spain, in 
the seventh century, when that country had attained its 
religious and political unity. There, at least, there had been, 
in the Councils of Toledo and in the primacy of that see, a 
firm basis for legislation and for the reformation of public 


‘ worship. It was in this country that the Gallican use 
maintained its hold the longest. 


Outside the Visigothic kingdom this use fell into irre- 
mediable decadence. Rome, on the contrary, continued 
always to appear as a model Church, as well regulated in its 
worship as in its discipline and its faith. Relations between 
it and the Churches of the West were not impossible, though 
they had become less close and less easy. The bishops of 
the regions of the Gallican rite resorted from time to time 
to the apostolic see, after, as well as before, the invasions of 
the fifth century, to obtain from it a ruling in their diffi- 
culties. When liturgical matters were in question, the 


the fourth century, and since that date, the government of the Roman 
Church has always remained in native hands. It was not so at Milan, where 
the Episcopate of Auxentius and the almost exclusively Eastern influence 
of the Court are sufficient to account for a change such as that with which 
we are dealing. 


THE TWO LITURGICAL USES IN THE LATIN WEST. 97 


Popes could not reply otherwise than by sending their own 
books and recommending their own use. In this manner, 
little by little, the influence of the Roman ritual made itself 
felt. The result was at first the combination of the two 
uses; then the Roman use gained the ascendency over the 
other until at length it ended by almost completely elimi- 
nating the Gallican. The following are the main facts of 
the history of this change. 


In 538, Profuturus, Bishop of Braga, the metropolitan of 
the Suevic kingdom! of Galicia, wrote to Pope Vigilius to 
consult him on certain liturgical points. We still possess 
the Pope’s? reply. Added to this reply were certain 
appendices containing decisions on matters of discipline, 
and, in the way of liturgical texts, the order of the 
baptismal ceremonies and of the Roman Mass. The latter 
contained merely what we call the Ordinary of the Mass, 
that is, the part which does not vary, but the Pope 
notified to the Bishop of Braga that it was customary to 
add to it in various places formularies peculiar to the 
solemnity of the day. Of these formularies, which repre- 
sent the greater part of what is called the Liber Sacra- 
mentorum, or Sacramentary, Vigilius confines himself to 
giving only one specimen, that of the festival of Easter. 
He assumes that the Bishop of Braga could draw up his 
own Sacramentary for himself, in case he thought proper 
toconform to the Roman ritual. The Pope gives expression 
to no order or advice on this point. The liturgical docu- 
ments sent by him were nevertheless received in Galicia 
with the greatest respect. This was manifested a little later 
on, when, after the conversion of the king of the Suevi 


1 The Suevi and their king were at this time still Arians. Their 
conversion dates back only to the year 550, or thereabouts. 
2 Jaffé, 907. 


98 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


to Catholicism, the bishops of this country considered it 
opportune to put their ecclesiastical regulations on a definite 
basis. In the National Council held in 561 the liturgical 
texts sent from Rome to Profuturus were made obligatory.* 

From this there must have arisen a mixed liturgy, in 
which there were naturally blended with the Roman ordines 
of the Mass and of baptism certain other elements either 
of an indigenous origin, or borrowed from the Gallican 
Liturgy. As no Suevic Liturgy has come down to us, it is 
not possible to form an idea of what these combinations 
were, but they did not at any rate enjoy a lengthy existence. 
In 588, the Suevic kingdom having been annexed to the 
Visigothic, the Churches of this country passed under the 
jurisdiction of the National Councils of Toledo, which were 
very eager for liturgical uniformity. The Roman usages 
introduced into Galicia were treated as departures from the 
normal, and were carefully deleted in favour of the Gallican 
Liturgy. 


The Roman mission which was sent to England at the 
end of the sixth century naturally introduced the use of the 
Roman Liturgy into the Christian communities which it had 
newly founded there. But this first mission was not attended 
with permanent success. The work of evangelising the 
Anglo-Saxons was again taken in hand, shortly afterwards, 
by Irish missionaries from the North, where at Lindisfarne, 
a small island on the east coast of Northumberland, they had 
their headquarters. With the advent of these new apostles 
the liturgy used in Ireland, that is to say, the Gallican rite, 


1 Conc. Bracarense, c. 4: “Item placuit ut eodem ordine missae cele- 
brentur ab omnibus quem Profuturus quondam hujus metropolitanae 
ecclesiae episcopus ab ipsa apostolicae sedis auctoritate suscepit scriptum.” 
—©.5: “Item placuit ut nullus eum baptizandi ordinem praetermittat 
quem et antea tenuit metropolitana Lracarensis ecclesia, et pro amputanda 
aliquorum dubietate praedictus Profuturus episcopus scriptum sibi et 
directum a sede beatissimi apostoli Petri suscepit.” 


THE TWO LITURGICAL USES OF THE LATIN WEST. 99 


was imported into the Anglo-Saxon Churches. Hence arose 
a conflict as to use between the Irish missions from 
Lindisfarne and the somewhat inactive mission in Kent, 
which was always Roman in principle, even if its members 
were not all Roman. The episcopal succession of Canter- 
bury having come to an end, Pope Vitalian sent to 
England (668), as its new archbishop, Theodore, a Greek 
monk of Tarsus in Cilicia. It was to this man, as able and 
energetic as he was conscientious, that the English Church 
owed its definitive foundation. He managed to reconcile 
the various and somewhat conflicting elements which he 
found in the missions entrusted to his care. By his wise and 
strong rule he was able to secure unity, and the work of 
evangelisation prospered in consequence. He doubtless made 
concessions in liturgical matters, and condoned the customs 
introduced by the Irish missionaries, for the oldest Anglo- 
Saxon books by no means contain the Roman Liturgy in 
an absolutely pure form; they abound, indeed, in Gallican 
details. 

The attitude of Theodore, however, as far as the liturgy 
was concerned, was in harmony with the instructions which 
had been given by St. Gregory to his disciple Augustine, 
the firsp Archbishop of Canterbury ? :— 


Cum una sit fides, cur sunt ecclesiarum consuetudines tam diversae, 
et altera consuetudo missarum est in Romana ecclesia atque altera in 
Galliarum ecclesiis tenetur ? 

— Novit fraternitas tua Romanae ecclesiae consuetudinem in qua se 
meminit enutritam. Sed mihi placet ut sive in Romana, sive in Galliarum, 
sive in qualibet ecclesia aliquid invenisti quod plus omnipotenti Deo 
possit placere, sollicite eligas et in Anglorum ecclesia, quae adhuc in 
fide nova est, institutione praecipua quae de multis ecclesiis colligere 
potuisti infundas. Non enim pro locis res, sed pro rebus loca nobis 


1 Greg. M. Ep., xi. 64 (56a7. On the subject of the authenticity of this 
letter, see Mommsen, Neues Archiv., vol. xvii. pp. 390, 395, 


100 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


amanda sunt. Ex singulis ergo quibusque ecclesiis quae pia, qua 
religiosa, quae recta sunt collige, et haec quasi in fasciculum collect 
apud Anglorum mentes in consuetudinem depone. 


There were, in England, moreover, even in the lifetime 
of Theodore, some who were more zealous than he was for 
the purity of the Roman use. We may gather this much 
from his disputes with St. Wilfrid. This ultramontane 
tendency, as we should say at the present time, was intro- 
duced on the Continent by St. Boniface, the Apostle of 
Germany and the reformer of the Frankish Church. It 
was he who inaugurated that movement towards Rome, 
which, favoured by later political relations, brought about, 
among other consequences, the suppression of the Gallican 
Liturgy in the Churches of the Frankish kingdom, 


Even before St. Boniface the influence of the Roman 
Liturgy had been felt in Gaul. During the seventh century 
this country was constantly traversed by the Roman 
missionaries on their way to England. The English con- 
- verts, on their side, were accustomed to undertake the 
journey to Rome, from whence they brought back relics, 
pictures, books, and above all, liturgical documents. Some 
of the latter may have been dropped on the way, or copies 
taken of them in the dwellings of the bishops, or in the 
monasteries where these pious travellers were accustomed 
to put up. Jinally, the monks of St. Columbanus, who 
did so much to propagate the Benedictine rule,? must also 


1 In this category an important place must be allotted to the activity of 
Benedict Biscop, who journeyed five times to Rome, and brought back from 
thence, for his monasteries at Wearmouth and Yarrow, many personal obser- 
vations, books, and works of art. He even persuaded, in 679, Abbot John, 
superior of one of the monasteries of the Vatican and arch-cantor of the 
Roman Church, to follow him to England. In this tradition was trained 
Venerable Bede (Bede, Hist. Eccl. xciv. p. 717). 

? Cf. the important dissertation by Monsieur l’Abbé Malnory, Quid 
Luxovienses monachi ad regulam monasteriorum atque ad communem Ecclesiae 
profectum contulerint, Paris, 1894, p. 20, 


THE TWO LITURGICAL USES OF THE LATIN WEST, 101 


have contributed to the spread of the liturgical customs of 
the Roman Church. 

The few Gallican books which have come down to us 
date back to the last period of the Merovingian rule, 
Nearly all of them contain formularies of Roman origin 
and Masses in commemoration of Roman saints. As early 
as the time of Gregory of Tours, the Hieronymian Martyr- 
ology, a book of Roman origin, though not of an official 
nature, was introduced into Gaul and adapted to the Use of 
the country. The Sacramentary of St. Denis, known as the 
Gelasian Sacramentary—a work which is, in fact, funda- 
mentally Roman—was drawn up at the latest in the time 
of Charles Martel. Some other books, or fragments of 
books, of both Roman and mixed origin, belong to this 
period, that is to say, to a time when the influence of St. 
Boniface had not yet made itself felt in the Frankish 
Church, at all events, within the limits of ancient Gaul. 

That St. Boniface gave a strong impulse to liturgical re- 
form and to the adoption of Roman customs is indubitable. 
We know little, however, of the details of his activity in 
this direction. He must have been vigorously supported 
by the Popes, whose counsellor he was, as well as their 
legate. There was introduced into the matter, moreover, a 
zeal and an acrimonious heat far removed from the spirit 
manifested in the Gregorian document I have just cited. 
One of the most impressive rites in the Gallican Mass was 
the benediction of the people by the bishop at the moment 
of communion. So much importance was attached to this 
rite that it was retained even after the adoption of the 
Roman Liturgy. Almost all the Sacramentaries of the 
Middle Ages contain formularies of benediction; they are 
even still in use in the Church of Lyons. I quote here a 
letter to Boniface from Pope Zacharias, which shows how 
the latter speaks of them. 


1 Jaffé, 2291. The letter belongs to the year 751. 


102 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


Pro benedictionibus autem quas faciunt Galli, ut nosti, frater, multis 
vitiis variant. Nam non ex apostolica traditione hoc faciunt, ‘sed 
per vanam gloriam hoc operantur, sibi ipsis damnationem adhibentes, 
dum scriptum est: St quis vobis evangelizaverit praeter id quod evangeli- 
zatum est, anathema sit. Regulam catholicae traditionis suscepisti, frater 
amantissime: sic omnibus praedica omnesque doce, sicut a sancta 
Romana, cui Deo auctore deservimus, accepisti ecclesia, 


It was during the episcopate of St. Chrodegang (732- 
766), and very probably after his return from Rome in 
754, that the Church of Metz adopted the Roman Liturgy.} 
Among all the liturgical innovations, the most obvious 
and most striking was the chant, the Romana Cantilena. 
This has left more traces than any other innovation in 
the books and correspondence of the time. Pope Paul 
sent from Rome to King Pepin, about the year 760, an 
Antiphonary and a esponsorial2 In the same year, 
Remedius, son of Charles Martel, and Bishop of Rouen, 
having been sent on an embassy to Jtome, obtained 
permission from the Pope to take back with him the 
sub-director (secwndus) of the Schola Cantorum, in order 
to initiate his monks “in the modulations of psalmody ”’ 
according to the Roman method. This teacher having 
been shortly afterwards recalled. by the Pope, the bishop 
sent his Neustrian monks to finish their musical education 
at Rome itself, where they were admitted to the School 
of Cantors. 

These are mere isolated facts. It was owing to a 
general measure, a decree of King Pepin, that the Gallican 
Use was suppressed. This decree is not forthcoming, but 
mention of it is found in the admonitio generalis put 


4“Clerum abundanter lege divina Romanaque imbutum cantilena 
morem atque ordinem Romanae Ecclesiae servare praecepit, quod usque 
ad id tempus in Mettensi Ecclesia factum minime fuit ” (Paulus Disoenas, 
Gesta Lipp. Mett.; Migne, Pat. Lat., vol. xev. p. 709). 

¢ Jaffé, 2351. This letter is Gated between 758 and 763, 


THE TWO LITURGICAL USES OF THE LATIN WEST, 103 


forth by Charlemagne in 789,1 The passage (cap. 80) reads 
as follows :— 


Omni clero.—Ut cantum Romanum pleniter discant et ordinabiliter 
per nocturnale vel gradale officium peragatur, secundum quod beatae 
memoriae genitor noster Pippinus rex decertavit ut fieret, quando 
Gallicanum tulit, ob unanimitatem apostolicae sedis et sanctae Dei 
Ecclesiae pacificam concordiam.? 


It was not, therefore, Charlemagne, as has often been 
stated, but Pepin the Short, who abolished the Gallican 
Liturgy. This reform had become necessary. The Frankish 
Church, during the reigns of the latest Merovingians, had 
fallen into a sad state of corruption, disorganisation, and 
ignorance. There was no religious centre anywhere, no 
metropolis whose customs being better regulated and better 
preserved might serve as a model and become the point of 
departure for a reformation, The Visigothic Church had 
a centre at Toledo, a recognised head in the metropolitan 
of this town, and an unique disciplinary code—the Hispana 
collection. The Liturgy of Toledo was then the liturgy 
of the whole of Spain. The Frankish Church possessed 
frontiers only, and lacked a capital. The Frankish Epis- 
copate, except when the king or the Pope took the direc- 
tion of it, was an acephalous episcopate.2 Each Church 
possessed its book of canons and its liturgical use 


1 Bohmer-Miihlb., 292; Hardouin, Conc., vol. iv. p. 843. Cf. chapters 53 
and 54 of the same work. 

2 Page 61 of the edition of Boretius (M. Germ. Leges, Sect. II., vol. i. 
Part 1.). Cf. the Epistola Generalis put forth between 786 and 800 (ibid., 
p. 80): “Accensi praeterea venerandae memoriae Pippini genitoris nostri 
exemplis, qui totas Galliarum ecclesias Romanae traditionis suo studio 
cantibus decoravit.” ; 

% This position never varied. It was the case before the Merovingians, 
and continued so afterwards. Every effort to establish in France an 
ecclesiastical power superior to the bishops—apart from the Pope or 
Government—has invariably resulted in failure. The metropolitan authority 
itself never enjoyed a strong position. The archbishops are no longer 
more than dignitaries, and it would be easy to prove that, with a few 
isolated exceptions, they have never been anything more, 


104 CHRISTIAN WORSHIP: ITS ORIGIN AN] EVOLUTION, 


There was no order anywhere, nothing but the most 
complete anarchy—a lawless state of affairs which would 
have been irremediable if the Carlovingian monarchs had 
made no appeal to tradition and to the authority of the 
Roman Church,’ | 

The intervention of Rome in the reformation of the 
liturgy was neither spontaneous nor very active. The 
Popes contented themselves with sending copies of their 
liturgical books without troubling themselves as to the 
use which might be made of them. The individuals who 
were charged by the Frankish kings—Pepin, Charlemagne, 
and Louis the Pious—with the execution of the liturgical 
reform did not regard themselves as prohibited from 
supplementing the Roman books or from combining with 
them whatever seemed worth preserving in the Gallican 
rite. Hence arose a somewhat composite liturgy, which 
from its source in the Imperial chapel spread throughout 
all the Churches of the Frankish Empire, and at length, 
finding its way to Rome, gradually supplanted there the 
ancient use. The Roman Liturgy, from the eleventh century 
at the least, is nothing else than the Frankish Liturgy, 
such as men like Alcuin, Helisachar, and Amalarius had 
made it. It is even extraordinary that the ancient 
Roman books—representing the genuine use of Rome up 
to the ninth century—have been so completely displaced 
by others, that not a single example of them is now to 
be found. 

It would appear that the liturgical reform taken in 


1 It was owing to this state of things, and not to ethnographical considera- 
tions (see The Prayer Book of Aedelwald the Bishop, commonly called the 
“Book of Cerne,” notes, p. 3), that such diversity of uses as are found in our 
ancient Merovingian books is explained. If the Roman books present a © 
greater uniformity, it is because they come from one and the self-same , 
Church, and not from various Churches liturgically independent of each 
other. Why should it surprise us, moreover, that the Gregorian books 
resemble one another? They were all derived from one copy. 


THE TWO LITURGICAL USES OF THE LATIN WEST. 105 


hand by the Carlovingian kings never reached Milan. 
The particularities of the Milanese ritual were not un- 
known in France, but this important Church, being better 
governed, doubtless, than those of Merovingian Gaul, 
seems to have been able to dispense with reform. The 
use of the Church, moreover, had already approximated 
considerably to the Roman rite. It was protected by 
the name of St. Ambrose.’ The fables related by Landulf? 
as to the hostility displayed by Charlemagne to the 
Ambrosian ritual are not worthy of credit.’ 


1 Walafrid Strabo, De Reb. Ecel., 22: “ Ambrosius quoque, Mediolanensis 
episcopus, tam missae quam caeterorum dispositionem officiorum suae eccle- 
siae et aliis Liguribus ordinavit, quae et usque hodie in Mediolanensi 
tenentur ecclesia ” (Migne, Pat. Lat., vol. cxlvii. p. 583). 

2 Hist. Mediol., ii. 10 (Migne, Pat. Lat., vol. exlvii. p. 853). 

* For the suppression of the Mozarabic Liturgy in Spain, in the time 
of Alexander II. and of Gregory VII., see Gams, Kirchengeschichte von 
Spanivn, x. 4. 


CHAPTER IV, 
LITURGICAL FORMULARIES AND BOOKS. 


BEFORE entering upon a description of the Latin liturgical 
books, I think it will be useful to discuss briefly the 
formation of liturgical books in general, and I will deal 
in the first place with the elements of which they are 
composed. 


§ 1—TueE Forms or PRAYER. 


Common prayer, especially in large. assemblies, was 
subject at an early date to a certain amount of regulation. 
Prayer was offered in three different ways, which I may be 
allowed to specify by the terms Litany prayers, Collective 


_ prayers, and Hucharistve prayers. 


The Litany was said in the following manner. One 


’ of the sacred ministers in a loud voice invited the congrega- 


tion to pray for divers needs, which he specified one after 
the other. At each petition he made a pause, during which 
the whole congregation joined in a short formulary of suppli- 
cation: Kyrie eleison, Te rogamus audi nos, etc. This form of 
prayer still holds, in the East, an important place in the 
Liturgy of the Mass. In the West it has disappeared; but 
we shall see later on that it had a place there in ancient 
times. In the East the task of enumerating the petitions 


LITURGICAL FORMULARIES AND BOOKS, 107 


of the Litany was assigned to a deacon, At Rome this 
office, together with other analogous functions, was trans- 
ferred at a somewhat early date from the deacon to the 
precentor. 


The second form of prayer was arranged as follows. The 
president of the congregation, that is, the officiating minister, 
invited the faithful to pray to God, indicating sometimes 
more or less briefly the general tenor of the prayer in which 
they were to join, and at others confining himself to 
a short formula of invitation. The congregation then 
assumed silently the attitude of prayer—that is, they stood 
with their arms raised up and hands extended. On certain 
days they were accustomed to kneel, or even to prostrate 
themselves with their faces to the ground. They remamed 
in this position for some time, praying silently. Then the 
voice of the officiating minister was heard, expressing in 
a short formulary a résumé, as it were, of the prayers 
arising from every heart, and the congregation associated 
themselves with him by the response Amen. 

We find, it is true, no description anywhere of this viet 
The liturgical books which have come down to us are neither 
sufficiently ancient nor explicit enough to furnish us with 
information on the point. The structure of the formularies 
contained in them is such, however, that we cannot imagine 
matters to have been otherwise conducted at the outset. 

In the Gallican ritual, in fact, the principal prayers are 
always preceded by an invitatory, in which the officiating 
minister exhorts the congregation to pray. This invitatory 
has sometimes the proportions of a short sermon. Several 
formularies of this kind recall, in all respects, the style of 
the addresses of St. Zeno of Verona, which were doubtless 
composed for a similar purpose. A real formulary of prayer 
follows, in which the officiating minister addresses his sup- 
plications to God in the name of all present. The following 


108 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLU'TION, 


specimen, taken from the office for the vigil of the Epiphany,* 
will give an idea of the combination referred to :— 


Miraculorum primordia quae dominus noster Jesus Christus proferre 
in adsumptae carnis novitate dignatus est, Fratres karissimi, debita 
exultatione veneremur ; quia dum se Deum intra humana viscera proferebat, 
jam de salutis nostrae absolutione tractabat. Homo est utique invitatus ad 
nuptias ; et quod in nuptiis protulit Deum probavit. Cujus praeconia nec 
inter ipsa quidem virtutum possumus rudimenta depromere; sed dum 
tantarum rerum stupescimus gloriam, temeritatem? proferendae laudis 
ingredimur. Humili ergo oratione poscamus ut per ipsum ad vitam 
aeternam nobis tribuatur ingressus, cujus nativitatis lumine orbis inlustratus 
est universus, Quod ipse praestare dignetur qui in trinitate perfecta vivit 
et regnat in saecula saeculorum, 


COLLECTIO SEQUITUR. 


Omnipotens et misericors Deus, plebi tuae suppliciter exoranti pia 
benignitate responde, quam cernis in hoc die fideli devotione gaudere, quo 
dominus ac Deus noster vera humilitate suscepta sic servilem formam 
misericorditer ostendit in saeculo ut divinam potentiam suam mirabiliter 
monstraret in caelo. Qui enim pro nobis puer parvulus fuit, ipse ad se 
-magos officio stellae praeeuntis adduxit. Obsecramus itaque, Domine, 
clementiam tuam, ut sicut illis dedisti Christum tuum verum Deum in 
vera Carne cognoscere, sic omnes fideles tuos quos materno sinu sancta 
gestat Ecclesia in praesenti tempore protegas invictae virtutis auxilio® et 
in futuro facias regni caelestis adipisci munera* sempiterna. Per ipsum 
dominum nostrum Jesum Christum filium tuum, qui tecum beatus 
vivit, etc. 


In the Roman Liturgy few formularies of this kind 
have been preserved. Enough of them, however, exist to 
enable us to reconstruct the ancient use. I append, as 
an instance, the following, taken from the solemn prayers 
of Good Friday.® 


1 Missale Gothicum. Muratori, Lit. Romana Vetus, vol. ii. p. 536, 
2 The printed edition has temeritatis, 

3 In the printed edition, awxilium. 

* In the printed edition, munere sempiterno. 

* Gelasian Sacrament. Muratori, Lit. Rom. Vet., vol. i. p. 560, 


LITURGICAL FORMULARIES AND BOOKS, 109 


Oreraius, dilectissimi nobis in primis pro Ecclesia sancta Dei; ut eam 
Deus et Dominus pacificare, adunare et custodire dignetur per universum 
orbem terrarum, subiciens ei principatus et’ potestates, detque nobis 
tranquillam et quietam vitam degentibus glorificare Deum Patrem 
omnipotentem. Oremus! 

Adnuntiat diaconus: Flectamus genua! 

Jterum dicit: Levate! 

Omnipotens, sempiterne, Deus, qui gloriam tuam omnibus! in Christo 
gentibus revelasti, custodi opera misericordiae tuae, ut Ecclesia tua toto 
orbe diffusa stabili fide in confessione tui nominis perseveret. Per 
[eumdem Christum, etc.] 


We must also recall in this connection the Orate, Fratres, 
of the Mass. The Roman invitatory is more frequently 
confined to the simpler Oremus! Something like this must 
have also been in use in the Gallican ritual, for many 
prayers therein have no elaborate invitatories, and it is 
difficult to believe that they were not preceded by any 
announcement. 

The Roman formularies, Flectamus genua, Levate, con- 
tain, both in books and usage, the only trace of what was 
at one time the essential element in this form of prayer, 
viz. the supplication offered up in silence and in a 
prescribed attitude. 


The ucharistic prayer was the most solemn form of 
all. It was said by the officiating minister alone, and in 
the name of all; the congregation had merely to listen, to 
join in it mentally, and to make the response-Amen at the 
end. Its general subject-matter is thanksgiving. In the 
Roman ritual, and indeed in all others, it began always in 
the same way: “It is truly meet, right, and salutary to 

render thanks to Thee, at all times and in all Bees holy 
Lord, Father Almighty, eternal God!” 


1 In omnibus in Chr. Gelasian. The Gregorian Sacramentary has not 
the first in, 


110 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


It comes before us everywhere, not only in the same 
words, but also invariably preceded by an invitatory in the 
form of a dialogue between the officiating maine ster and the 
congregation— | 

“The Lord be with you!—And with thy spirit!— — 
Lift up your hearts!—We lift them up unto the Lord. 
—Let us give thanks to our Lord God!—It is meet and 
right.” . 

This prayer forms one of the essential parts of the Mass, 
but it is also found in several other liturgical offices, such 
as Ordination, the Consecration of Virgins, the Benediction 
of Baptismal Fonts, etc. In Greek the special name’ by 
which the Eucharistic prayer used in the Mass is known 
is the Anaphora. Latin liturgical language has no analogous 
term, but two names are applied to it which correspond 
respectively to its two parts. The part of the formulary 
which precedes the singing of the Sanctus is called the 
Preface (Praefatio), and the part following, the Canon (Canon 
actionis or Actio). In the Gallican books the Preface has 
several names—Contestatio, Illatio, Immolatio.+ 


These three modes of prayer furnished occasion, at a some- 
what early date, for the construction of formularies, which were 
at length grouped together in special books, called in Greek 
Euchologia, and in Latin Libri Sacramentorwm (Books of the 
Sacraments.)? These books, which were for the special use of 
the priest or officiating bishop, do not contain the part of the 


1 In the Anaphora itis easy to distinguish certain essential parts which 
are found in all liturgies. Besides the Preface and the Sanctus, there 
is always the Account of the Last Supper, followed, by the Anammesis and 
Epiclesis, to which reference was made at page 61. 

? Councils at Carthage in 397 (can, 23) and 407 (Cod. Can. Ecel. Afric., 
c. 103); Gennadius, 68, 79, 80; Liber Pontificalis (Gelasius), vol. i. p. 255; 
Gregory of Tours, ii. 22. It was probably a book of the sacraments to 
which the term Comes was applied in a charter of the year 471 (Liber Pont,, 
vol. i. p. cxlvii.a). 


LITURGICAL FORMULARIES AND BOOKS. 111 


deacon. The latter had either to know his Litany by heart, or 
read it from another text.! Certain formularies were written 
in volumes, or rolls of parchment, separately. This was 
the case in’ the East in regard to the Liturgy of the Mass. 
We find in Italy similar rolls for the ceremonies of the 
Benediction of Fonts, of Baptism, and for the Praeconium 
Paschale,? etc. Sometimes the formularies were accompanied 
by directions as to the order of the ceremonies ; forming what 
is called an Ordo, There is the order of Baptism, and those 
of Ordination, of Penance, of the Consecration of Churches, 
of Chrism, etc. These ordines are either found existing 
separately, or bound up with other formularies in the body 
of the Libri Sacramentorum. There were also forms which 
were restricted to details of the rites and ceremonies, the 
omitted formularies being found by the officiating minister 
in the Sacramentary. 

The Sacramentaries, or Libri Sacramentorum, assumed a 
greater importance in the West than in the Hast. This arose 
from the fact that in the Oriental ritual the prayers of the 
Mass were, with some exceptions, always the same, whilst 
in the West they varied according to the occasion of the 
Mass. At Rome there was still a certain fixed element, 
the formula of the canon being almost invariable. But in 
the Gallican rite there was hardly anything fixed except the 
commemoration of the Last Supper, with the words of 
institution of the Eucharist. 

Already at an early date* the custom arose of 


1 A collection of diaconal litanies for the use of some Church in 
Egypt was published by Giorgi at the end of his work called Fragmentum 
Evangelii 8. Johannis, Rome, 1789, and reproduced by Hammond in The 
Liturgy of Antioch, p. 33. Other examples occur in Mr. Brightman’s Liturgies 
Eastern and Western. 

? Of. the essay of E. Langlois on Un rouleau d’Exultet in the Mélanges 
de V Ecole de Rome, vol. vi. p. 467. <A special term was used at Milan 
to designate the cleric whose business it was to hold and unfold these rolls 
before the officiating bishop—that of Rotularius, 

* See pp. 158 and 577. 


112 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


inserting in the Sacramentaries the lections and chants 
of the Mass. Hence originated what were called Missals 
plenary, or simply Missals, These are now the only hooks 
in use. ) 


§ 2.—Tur LEcTIONS. 


Lections were, in the first instance, taken from the books 
of the Bible itself, either as isolated texts or grouped in 
divers manners. The president of the congregation chose 
the passages to be read, and he stopped the reader when he 
thought proper. Later on there was an assigned text, of 
which the length had been previously determined, for every 
Sunday and festival. This did not prevent, however, the 
employment of books with complete texts, in which it was 
enough to indicate either on the margin, or in a table placed 
at the commencement, the beginning and end of the lessons 
belonging to the Sunday or holy day. This table was 
- designated in Greek by the term Synazary,’ and in Latin 
by that of Capitulary. The custom soon began of extracting 
from the books of the Bible, and even from the Gospels, the 
lessons for the different days of the year. Thus there arose 
in place of the Evangelium the Hvangelary, and in place 
of the complete Bible, the Lectionary. There resulted at 
length a blending in the same collection of the lessons 
taken from the Old Testament with those from the Epistles 
and Gospels, including even extracts from certain other 
books.? 2 

It is manifest that a great number of varieties would 
thus come into existence, not only in different countries, 


1 This is one of the meanings of the word: there are others. Of. Analecta 
Bolland., vol. xiv. p. 400. 

? For details on this point, see the article Lectionary in Smith’s fe gona | 
of Christian Antiquities. Of. Gennadius, 80. 


LITURGICAL FORMULARIES AND BOOKS. 113 


but even in the same country, these varieties depending 
on whether the Church was an important one, capable of 
indulging in the expense of a rich liturgical library, or 
whether it was a poor country Church which had to 
restrict itself to what was absolutely necessary. Setting 
aside the Lectionary of Luxeuil, of which I will treat 
further on, I am unable to furnish instances of the 
existence in the West of this kind of book before the 
time of Charlemagne.* Those of the East are not more 
ancient, But there is no doubt that the majority of the 
very ancient manuscripts of the Bible, whether Greek or 
Latin, which have come down to us, were employed for 
public reading in Churches. They still bear traces of 
this use. 


§ 3.—THE CHANTS. 


The chanting of the psalms was from the beginning, 
as I have previously pointed out, one of the essential 
elements of public worship. Its use alternated with the 
lections, which were read either at the office for vigils, or at 
Mass before the oblation. 

In ancient times, and up to the latter part of the fourth 
century, the psalms were always sung as a solo, and, 
doubtless, also with somewhat complicated modulations. 
The congregation, however, repeated the last words of the 
chant. The execution of the liturgical chant is described 
in this way in the Apostolic Constitutions The choir- 
rules, moreover, prescribe this same mode of chanting in 
the case of those portions which, in the Roman use, corre- 
spond to the most ancient psalmody—I mean the gradual 
and the other musical pieces inserted between the Epistle 
and Gospel. These psalms are essentially Psalmi responsore 


1 See above, p. 58. 
* See Appendix, p. 577a. 


114 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


(responds), and they were thus called because the congregation — 
made, in fact, a response to them by repeating the final clause. 

The Roman custom permitted the use of two kinds of 
melodies for this class of sacred chants. One of these was 
designated by a term which has no reference to its musical 
character. This was what was called the gradual, which 
was sung at the ambo, or gradus, and took from this fact 
its name of Psalmus gradualis. The other was the Psalmus 
tractus, or tract. At the time to which the most ancient 
documents dealing with these details go back, the Psalmus 
tractus was, like the gradual, sung at the ambo, and not in 
the choir. Its name of tractus can thus be derived only 
from some peculiarity in its execution. Amalarius tells us, 
in fact, that the tract differed from the Psalmus responsorius 
in that the choir did not respond to it as they did to the 
latter.? 

The custom of singing the Alleluia is very ancient in 
the Church, but the adaptation of this chant to the liturgical 
' service did not take place until late, and then with con- 
siderable diversity in its use. At Rome it was joined to 
the last verse of the gradual psalm. In the East and 
in the countries of the Gallican rite, it was sung still — 
later in the service, that is, after the Gospel, or at the 
procession of the oblation. 


Towards the end of the fourth century there was intro- 
duced side by side with the Psalmus responsorius another 
_ kind of psalmody, the antiphon, which consisted of a psalm 
chanted by two choirs alternately, It was at Antioch,? in 
the time of Bishop Leontius (344-357), that this custom 
was introduced. Under the guidance of two ascetics, 


1 Amalarius, De Eccl. Off., iii. 12. I called attention to this text in the 
Paléographie Musicale of the Benedictines of Solesmes, vol. v. p. 31. 
2 Theodoret, Hist. Eccl, ii. 24. 


LITURGICAL FORMULARIES AND BOOKS. 115 


Flavian and Diodorus, who became later on Bishops of 
Antioch and Tarsus respectively, some pious lay people 
were accustomed to meet at night in the sanctuaries of 
the martyrs to pass the time in chanting psalms with two 
choirs. Bishop Leontius, who favoured the Arianising party, 
regarded with distrust these meetings, which were held 
without his sanction. He induced the friends of Flavian 
and Diodorus to celebrate their pious vigils in the Churches 
of the city. This circumstance contributed much to making 
known this new method of psalmody, and it soon spread 
rapidly. By the time of St. Basil’ it had already been in- 
troduced into the Cappadocian Cesarea. The pilgrim Etheria 
(Silvia), in the time of Theodosius, makes mention of noc- 
turnal meetings exactly like those of Antioch and Cexsarea: 
the antiphon there occupied a place alongside the ancient 
responsive psalmody : Psalmi responduntur (sic), stmiliter et 
antiphonae. St. Ambrose adopted this practice in 387.2 It 
appears to have taken a longer time to get introduced into 
the Roman Church. A text, somewhat obscure in character, 
it is true, of the Liber Pontificalis® refers this sudmaasiclatss 
to the time of Pope Celestine (422-432). 

In the form in which it was adopted ab Rome, the 
-antiphon admitted the alternative singing of a complete 
psalm. All the verses were chanted to the same melody, 
but the melody varied for each psalm. Before beginning 
the psalm proper, some musical phrases were first executed, | 
to which certain words, borrowed chiefly from the psalm | 
itself, were adapted. This was what is called the anthem 
[antienne]. It was doubtless performed as a solo by 
a cantor, in order to give the tone for the following 
psalmody. The psalm being ended, there was a repetition 
of the anthem.‘ 

1 Ep. 207. 
2 St. Augustine, Con/., iv. 7. 


3 Vol. i. pp. 230, 231. 
4 See note on p. 572. 


116 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


It is clear that the word anthem is nothing more 
than a transformation of the term antiphona. I will use 
the word anthem in its present significance, but to antiphon 
I will apply its primitive sense, viz. that of a psalm sung 
by two choirs, and with its initial and final modulation. 

We shall see hereafter that antiphons were used at 
Rome, not only in offices other than the Mass, but in 
the Mass itself, which admitted of two forms of it, the 
antiphon ad introitum and the antiphon ad communionem. 

Whatever the form of psalmody might be, it was a 
general custom, in the fourth century, for the psalm to 
end with the doxology: Gloria Patri et Filio et Spiritui 
sancto, sicut erat in principio et nunc et semper et in saecula 
saeculorum. Amen.* 


As was the case with the formularies of prayers, the 
musical portions of the service were fixed at an early 
date, and had places assigned to them according to the 
days and feasts of the year. Hence arose the need of 
special books. At Rome there were, besides the books 
which were employed for the day and night offices, two 
distinct volumes for liturgical use, strictly so called, that 
is, for the Mass. These were called respectively the 
Cantatorium? and Antiphonarium. The former was for 
the use of the deacon (later cantors), who sang the 
gradual and similar chants from the ambo. The other 
was a choir-book, which was kept in the place in which 
the schola cantorum was held. It contained, beside the 
two antiphons already mentioned, the other musical parts 
of the Mass for every day in the year, namely the offertory, 
the Gloria in excelsis, etc. As far as the antiphons were 


1 This is the Roman formulary. The slight variations in other uses 
will be noted elsewhere. 

2 Ordo Rom, i. 10; Amalarius, De Officiis, second prologue; De Ord, 
Antiphonarii, prol. 


LITURGICAL FORMULARIES AND BOOKS. Lie 


concerned, it was only necessary to note the anthems, 
which gave the tone for the psalm, seeing that the 
choristers either had a psalter in their hands, or else 
knew the psalm so thoroughly by heart that it was 
needless to inscribe it in the antiphonary. 

Antiphonal chanting of the psalms as it obtains to-day 
is executed sometimes with a rapid, and at others with a 
slow, movement and more complicated modulations. The 
latter method is almost exclusively reserved for the antiphon 
of the introit, while the other is of general use in the 
psalmody of the office. It is probable that at the beginning 
the slow movement was that which was more generally 
followed. There has been a progressive shortening of all 
the parts of Divine Service, whether prayers, lections, 
or chants, but it was in the category of the chants that 
most of the suppressions occurred. We see this clearly in 
the antiphons of the Mass. In one of these—the introit— 
the psalm is reduced to a single verse, followed by the 
doxology, while in the antiphon ad communionem it has 
entirely disappeared. : 

In addition to the psalms introduced between the 
lections and the antiphons of the Roman Mass, the 
Eucharistic service admitted other chants, of which I 
will treat later on. All of them, with the exception of 
the Sanctus, are of relatively recent date. In regard to 
the Sanctus, moreover, it is necessary to distinguish 
between its words and the musical rendering of them. 
The ‘present custom of reciting the seraphic hymn in 
common, and aloud, goes back to the same early date as 
that assigned to the general subject-matter of the preface 
and of the canon. The application of melody to the words 
is probably of later date. 


I do not include under the term liturgical chant the 
recitative or intoning of the lections or such of the prayers 


118 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


as are said aloud. This practice may be very ancient. It was 
necessarily introduced as soon as the Christian assemblies 
became very large, and thus rendered it difficult for the 
officiating minister or reader to make himself heard. The 
flections of the voice served for a scansion of the text, 
and thus gave more relief to the intonation. But the 
slight modulations resulting from this were more akin to 
accentuated reading than to chanting properly so called. 

It was for the same reason—namely, the difficulty of 
maintaining a high intonation in a large building—that 
the custom must have arisen of pronouncing in a low 
voice certain formularies which were evidently intended 
in the first instance to be heard by everybody. There 
are two of such in the Roman Mass, viz, the prayer 
called Secreta before the preface, and the Canon from the 
Sanctus onwards. According to the Eastern usage, many 
other formularies of prayer are said in a low voice by 
the officiating minister. But in every country these 
formularies end in what the Greeks call an ecphonesis 
(expwvnorc), that is, in a raised inflection of the voice at 
the end, so that the congregation may respond with Amen. 


CHAPTER V. 
BOOKS OF THE LATIN RITE. 


ANCIENT books of the Latin rite are much rarer than 
we might be led to expect. It is useless to look for 
anything of the kind in the Danubian provinces or in Latin 
Illyricum, where the Churches of Dorostorum, Sardica, 
Salona; Sirmium, Siscia, and Savaria once flourished. A 
wholesale destruction was effected in these countries by 
. the Germanic, Slav, and Finnish barbarians, and though 
no doubt, these countries have their liturgical history, -it 
begins very late, that is, in the ninth century, at the time 
when the missionaries from Rome vied with those from 
Constantinople in evangelising the conquering tribes which 
thenceforward took up their abode in those regions. Africa, 
also, has nothing to offer us, unless it be the mention of a 
Inbellus Sacramentorum' compiled in Mauritania, but now 
hopelessly lost, and a few decisions, scattered among the 
decrees of the councils. ‘The ancient Spanish Liturgy has 
up to the present time been known to us solely by the 
Mozarabic Missal, which was recovered in 1500 by the 
efforts of Cardinal Ximenes. With a single exception, 


1 Gennadius, De Script., 79: “ Voconius, Castellani, Mauritaniae oppidi, 
episcopus, scripsit adversus Ecclesiae inimicos, Judaeos et Arianos et alios 
haereticos. Composuit etiam Sacramentorum egregium libellum.” About 
the year 400, ecclesiastical legislation would lead us to suppose that the 
bishops had, up to that time, considerable latitude in the redaction and use 
of formularies. Councils of Carthage of 397 (c. 23) and of 407 (Cod. 103). 


120 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


which I shall shortly mention, the Liturgy of North Italy 
is found in no text earlier than the tenth century. Of 
the manuscripts of the Roman Liturgy, one alone—and 
that not an official book—has an absolutely indigenous 
origin, free from any transalpine influence; all the others, 
and they are legion, are traceable to originals which have 
suffered more or less from French Carlovingian alterations 
of the eighth century and onwards. From the British Isles 
we have merely mixed manuscripts of the eighth century, 
or earlier, in which local rites are curiously combined with 
those of the Roman Church. Gaul is scarcely less poverty- 
stricken, though there a few manuscripts of Merovingian 
times have been preserved. 

I propose to describe in this chapter the ancient liturgical 
books still extant, which are anterior to the fusion of the 
Roman and Gallican uses. 


§ 1—Roman Books. 
Le Lhe Gregorian Sacramentary. 


In a letter from Pope Adrian! to Charlemagne, written 
between 784 and 791, it is stated that the king had asked 
a short time previously that a Sacramentary drawn up by 
St. Gregory might be sent him from Rome, and that the 
Pope had despatched it to him by John, a monk and 
abbot of Ravenna. 

As soon as it arrived in France, a large number of 


1 “De Sacramentario vero a sancto disposito praedecessore nostro, dei- 
fluo Gregorio papa: immixtum vobis emitteremus, jam pridem Paulus 
grammaticus a nobis eum pro vobis petente, secundum sanctae nostrae 
ecclesiae tradicionem, per Johannem monachum atque abbatem civyitatig 
Ravennantium vestrae regali emisimus excellentiae” (Cod. Carol., Sores 
Ger. Ep. tom. iii. p. 626). 


BOOKS OF THE LATIN RITE. 121 


copies were made of the Gregorian Sacramentary, and 
apparently all the Churches were obliged to make it the 
basis of their liturgical use. A considerable number of the 
copies executed under Charlemagne and his immediate 
successors have been preserved till the present time. 
Monsieur L. Delisle has drawn up a catalogue! of them, 
which will, no doubt, be rendered more complete by further 
researches, but which is sufficient to give an idea of the 
rapid propagation of the Gregorian text. 

The Sacramentary sent by Pope Adrian was, however, 
far from containing all the necessary details and formu- 
laries. In transcribing it, it was rendered more complete. 
In some of the manuscripts,” its text from one end to the 
other was combined with the Roman Sacramentary which 
had been in previous use. In others—and these are the 
most numerous—the copyist merely inserted, as an appendix 
to the Gregorian text, the supplementary matter which 
he considered needful. I doubt whether such a thing 
exists as a pure Gregorian text without interpolations or 
additions of any kind.® 

But this is of little moment, since in the large number 
of copies in which the Gregorian text is followed by supple- 
ments, these latter are separated from it in a very distinct 
manner, and it is perfectly easy to isolate them. The author 
of the supplemented edition, very probably Alcuin, has been 
careful to inform us what were the contents of the Sacra- 
mentary properly so called, and the nature of the additions 

1 Mémoires de V Académie des Inscriptions, vol. xxxii., lst part. Mon- 
sieur Delisle’s catalogue comprises all the Latin Sacramentaries without 
distinction, but the copies of the Gregorian Sacramentary are by far the 
must Bumerous. 

* For instance, the Sacramentaries of Gellona and of Angouléme (Paris, 
12048, 886; cf. Delisle, op. cit., pp. 80, 91), and that of S. Rémi of Rheims 
(Delisle, p. 87), now lost, but known through a modern copy (U. Chevalier, 


Bibliotheque liturgique, vol. vii., pp. 316-357). 
* See, however, infra, p. 573 (note to p. 122). 


122 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


which he believed it necessary to make. He has prefaced 
the latter with an explanatory note and a list of the fresh 
material added. Hence, there can be no difficulty in 
distinguishing in the Gregorian manuscripts} those portions 
which represent the copy sent by Adrian to Charle- 
magne.” | 

The Gregorian Sacramentary comprised :—Ist, the Ordi- 
nary of the Mass; 2nd, the Prayers, Prefaces, and other 
variable parts of the Mass, recited or chanted by the bishop 
or officiating priest, on festival and stational days. This 
series embraces the entire course of the ecclesiastical year, 
beginning with Christmas Eve. 3rd, Prayers at the ordination 
of deacons, priests, and bishops. These three parts do not 
occur always in the same order. In some MSS. the ordina- 
tion prayers are at the beginning, in others they are inserted 


1 This may be seen from M. Delisle’s descriptions on pp. 96, 124, 141, 
143, 150, 151, 171, etc. In Muratori’s edition, a provoking transposition of 
the text has here been the cause of some confusion; pp. 139-240, which 
evidently belong to the supplement, ought to follow on after p. 272, where 
_we find the end of the Liber Sacramentorum sent by Adrian, and, immediately 
after, the preface to the supplement. 

2 For the references to the text of the Gregorian Sacramentary I 
make use (for want of a better) of Muratori’s edition, Liturgia Romana 
vetus, vol. ii. In his notes on the Book of Cerne (the Prayer Book of 
Aedelwald the Bishop, commonly called ‘The Book of Cerne,” ed. by 
Dom A. B. Kuypers, Cambridge, 1902), p. 5 of the separate part, Mr. 
Edmund Bishop considers it evident that in my opinion the Sacramentary 
of Adrian is exclusively represented by pp. 1-138 of Muratori’s edition, 
while, in his opinion, pp. 241-272 and 357-361 should also be included. 
Pages 357-361 contain the forms of ordination for bishops, priests, and 
deacons, and it will be seen above, as also in preceding editions of the present ~ 
work, that I have mentioned these formularies as constituting part of the 
Sacramentary in question. As far as this point, therefore, is concerned, Mr, 
Bishop’s criticism is without foundation. As to pp. 241-272, I willingly 
admit with him that they should be added to pp. 1-138, and that they were 
only separated from them by a mistake in the arrangement of the pages. 
Even then, with this addition, the Sacramentary is still a very incomplete 
book, and I adhere to my belief that, taken by itself, it does nut represent 
the entire collection of liturgical formularies in use at Rome ere the 
eighth century. See Appendix, p. 5774, of this volume, 


BOOKS OF THE LATIN RITE. 123 


after the Ordinary of the Mass, or are placed at the end of 
the Sacramentary. 

The second part, by far the most important, is the main 
part of the Sacramentary. As I have said, it contains only 
the Masses for great festivals and solemn stations. There 
are none for the ordinary Sundays between the Epiphany 
and Lent and from the octave of Easter to Advent. Advent 
with Christmastide, Lent with Easter Week, Ascension Day, 
Whitsunday, and Ember days are all that is represented by 
the proprium de tempore of later Missals. The festivals 
of saints which are on fixed days are distributed more or 
less systematically among the movable feasts, but in such 
a way that Lent and Easter Week form an uninterrupted 
series. 

The place of the station is always expressly indicated, 
unless the name of the saint alone is sufficient to designate 
the Church at which the festival was held. For instance, it 
was not deemed necessary to say where the station was on 
the days of St. Marcellus, St. Agnes, St. Sylvester, etc. But 
for the days of Lent, for the festival of the Holy Innocents, 
and for that of St. Felix of Nola, the Church is indicated. 
There are sometimes even two indications when the station 
is preceded by a general procession; in that case the 
Church is denoted from which the procession starts, and 
that also wherein Mass is celebrated. Similar indications 
are given when there are several stations on the same day, 
or several stopping-places in a procession, as, for instance, 
at the festival of Christmas, on the day of the Greater Litany, 
and at vespers in Easter Week. 

We have here, in the main, a book drawn up, not for the 
Roman use in general, applicable to any country whatever, 
but for the Roman use as observed in Rome. Moreover, 
it is an essentially stational Sacramentary, which could 
hardly have been used unless on festivals and days of solemn 


123A CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


assembly. In addition to the Masses for these holy days, 
it provides no others, except for the day of a dedication 
festival, for the ordination of a Pope or Priest Cardinal, 
for a marriage, or the obsequies of a Pope. It furnishes 
no ritual for a dedication, nor any Mass for Sundays and 
ordinary days, or for the funerals of clergy or laity. There 
are no Masses for special needs, such as in time of war, 
pestilence, tempests, and other visitations; nor for the sick, 
fishermen, travellers, and so forth. We do not even find in 
it the formularies! connected with the velatio virginum and 
the reconciliation of penitents. 

I should therefore hesitate to consider this selection as 
a complete book, sufficient for all liturgical necessities, even 
in the time of Adrian. It may possibly have been a copy 
for the Pope’s special use, for it contains, indeed, the prayers 
which he would be called upon to recite during most of 
the ceremonies at which he usually presided. It may have 
been a book with a less restricted use, but in such a case 
it would be necessary to conclude that it was considerably 
supplemented by other texts. A priest of Rome, if he were 
limited to this book, would not have been able to bury 
one of his parishioners, or officiate on ordinary Sundays, 
or observe the festival even of any Roman saint outside 
the very small number who figure in the Liber Sacra- 
mentorum. The strongest proof of its inadequacy is the fact 
that when at length it reached France, it was recognised _ 
as defective for use, and had to be provided with con- 
siderable supplements. 

Hence it is a grave mistake to regard it as having been 
the only Missal in use in the Roman Church at any given 


1 The short prayers Super penitentem, ad diaconam faciendam, ad 
ancillas Dei velandas, which figure (Muratori, vol. ii., pp. 265, 266) in 
Adrian’s Sacramentary, cannot be considered as equivalent to the formularies 
used on these occasions. 


BOOKS OF THE LATIN RITE, 1238 


date. It is a still graver error to accept it as being the 
work of St. Gregory himself. This «ttribution, it is true, 
was current in the time of Adrian, and finds expression, 
with slight variations, in the titles of all the MS. copies: 
Incipit Liber Sacramentorum de circulo anni expositus, a 
Sanecto Gregorio papa Romano editus, ex authentico libro 
bibliothecae cubicult scriptus. In this form, this title is not 
earlier than the transcription itself. It is possible, however, 
that the copyist of Adrian may have already found the name 
of St. Gregory in the copy he was reproducing, viz. that 
belonging to the private library of the Pope. It is equally 
admissible that this name may not have been placed there 
without a reason, and that the copy in question was taken 
from some book drawn up by order of St. Gregory or for 
his use. But to what extent it followed it, is impossible to 
decide. 

It certainly contains a number of prayers which were in use 
in the time of St. Gregory, and, indeed, long before him. But 
the author of the supplements added in France had, even in 
his day, remarked that St. Gregory could not have mentioned 
his own festival, and he also notes as later additions the 
Masses for the Nativity and the Assumption of the Blessed 
Virgin, and those for certain days of Lent. He has further 
denoted by an obelus! whatever he considered to be an 
interpolation. Indeed, besides the Mass of St. Gregory 
himself, we must reject those for the four festivals of the 
Blessed Virgin, not only those for her Nativity and Assump- 
tion, but even those for the Purification and the Annunciation, 
and the festival of the Exaltation of the Cross, these holy 
days not having been introduced into Rome till during the 
course of the seventh century. With regard to Lent, the 


1 As far as I am aware, the employment of this obclus has not becn 
pointed out in any of the manuscripts still extant. 


124 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


stations of the Thursdays are not older than Gregory IT. 
(715-731), whereas the stations of Ash Wednesday and the 
following days, up to the First Sunday in Lent, are more 
ancient, but at the same time still later than St. Gregory. 
Another addition is evident in the station of January Ist, 
given as ad St. Mariam ad Martyres, since this Church, 
that is, the Pantheon, was not consecrated for Christian 
worship until the time of Pope Boniface IV. (608-615). 
Its dedication is indicated on May 13th, so that here 
again we have a festival posterior to St. Gregory. The 
same applies to the dedication of St. Nicomede, on June 
1st, this Church having been consecrated under Boniface V. 
(619-625). The Churches of St. Adrian, St. Andrew near 
the Lateran, St. Lucy, St. George, St. Theodore, and St. 
Apollinaris, mentioned as stational Churches, are, the 
three first of the time of Honorius (625-638), the others 
probably later. Finally, the festival of Pope St. Leo,’ 
indicated on June 28th, is the anniversary, not of his 
death, but of the translation of his relics under Sergius? 
(687-701). 

These are the only modifications that the information 
at our disposal has enabled us to verify. But it is possible 
there may be many others which have escaped us. Any 
text or rite which appears in this book, but does not figure 
in any earlier document, may, it is true, go back to a remote 
antiquity ; but it may, with equal possibility, date merely 
from the eighth century. In these circumstances, and 
especially when there is a question of the date of a text or 
rite, it would be hazardous to cite the Gregorian Sacra- 
mentary as an authority belonging to the end of the sixth 


1 It should also be noted that on the 29th of July we find under the 
rubric SS. Felicis, Simplicit, Faustini et Beatricis,a Mass in honour of St. 
Felix only. This suggests that the translation of the three other martyrs 
had already taken place. It occurred under Leo II. (682-683), 


BOOKS OF THE LATIN RITE. 125 


century. The best course is to regard it as representing the 
state of the Roman Liturgy at the time of Pope Adrian. 
It would be more natural, to avoid all ambiguity, to call it 
the Sacramentary of Adrian, and this I propose henceforward 
to do. 


ae 2. The Gelasian Sacramentary. 


_ I have already said that, immediately after its arrival in 
France, the Sacramentary of Adrian had been combined with 
a similar text which had been previously in use, and was 
far more complete. This text is what is known as the 
Gelasian Sacramentary. In addition to the forms’ in which 
it appears combined with the Gregorian Sacramentary, it 
is known to us from several manuscripts of the eighth 
century, the earliest of which is No. 316 of Queen Christina’s 
collection in the Vatican. This manuscript has been pub- 
lished by Tommasi,? whose edition is reproduced in the first 
volume of the Liturgia Romana vetus of Muratori. Next in 
date to. this are two manuscripts, one of Rheinau, the other 
of St. Gall, till lately very imperfectly known through a 
publication by Dom Martin Gerbert.2 A complete edition, 


1 Cf. supra, p. 121. See Appendix, infra, p. 5774. 

2 Codices Sacramentorum, Rome, 1680. 

* They are MSS. 30 (Rheinau) at Zurich, and No. 348 at St. Gall. 
Cf. Delisle, op. cit., pp. 83, 84. Gerbert has not published either of these 
Sacramentaries, but only a mixed Sacramentary compiled in the tenth 
century, ex triplict ritu Gelasiano, Gregoriano et Ambrosiano. This Sacra- 
mentary came from St. Gall, but in Gerbert’s time it was at Zurich. It 
was MS. 348 of St. Gall which furnished the compiler with the Gelasian 
text. 


126 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


based on these three manuscripts and collated afresh, has 
been published at Oxford.! 

None of these copies bears the name of Gelasius. 
Tommasi, however, who applied it to the text which he 
published, did no more, as will be seen, than revive a 
designation in use in the ninth century.? 

In the inventory of the liturgical books at the abbey of 
St. Riquier,’ we find Gregorian “ Missals,” Gelasian Missals, 
and a mixed Missal, Missalis Gregorianus et Gelasianus 
modernis temporibus ab Albino ordinatus. Walafrid Strabo 4 
mentions that Gelasius was supposed to have arranged in 
order the prayers composed by himself and others, and 
adds that the Churches of the Gauls made use of his 
prayers, and that many still continue to do so, but that 
St. Gregory, struck with the imperfection of Gelasius’s 
book, revised it, and made of it the Gregorian Liber Sacra- 
mentorum. These two testimonies are both of the first 
half of the ninth century. Fifty years later, John the 
Deacon, in his Life of St. Gregory,’ used nearly the same 
expressions as Walafrid Strabo. It was therefore believed 
in the ninth century that a Sacramentary of Gelasius had 
existed, and that the Gregorian Sacramentary was merely 
a revision of it. By Gregorian Sacramentary was evidently 
meant the Sacramentary of Adrian, such as I have de- 
scribed it, bearing as its heading the name of Saint Gregory. 
But what was understood by the Gelasian Sacramentary ? 


1 The Gelasian Sacramentary, edited by H. A. Wilson. Oxford, 1894. 

2 Before Tommasi’s time, Morin and Bona had already given the name 
Gelasian to the text which Tommasi afterwards published, and with which 
they had a first-hand acquaintanceship. 

' % Chronicon Centulense, Migne, P. L., vol. clxxiv. p. 1261. Cf. G, 
Becker, Catalogi Bibliothecarum Antiqui, Bonn, 1885, p. 28. 

* De Rebus Ecel., c. 22. 

5 IJ. 17: “Gelasianum codicem de missarum solemniis, multa subtrahens, 
pauca convertens, nonnulla vero superadiciens pro exponendis evengeles 
lectionibus, in unius libri yolumine coartayit.” 


BOOKS OF THE LATIN RITE. 127 


It was evidently the same text as that used by Cardinal 
Tommasi, and it is, in fact, under the name of Gelasian 
Sacramentary that it is quoted in a compilation of the tenth 
century published by Dom Gerbert. The author of this 
compilation desired to bring together in one volume the 
three texts—Gelasian, Gregorian, and Ambrosian. For the 
first of these he simply copied MS. 348 of St. Gall, which 
still bears traces of this work of transcription.! Walafrid 
Strabo, who wrote in the neighbourhood of St. Gall, cannot 
have meant anything else by the word Gelasian. For the 
matter of that, only two types of Roman Sacramentaries 
were known in France, namely, that of Adrian, bearing 
the name of St. Gregory, and when any other type is 
mentioned, there can be no doubt as to its meaning the 
Gelasian. This remark is applicable to the designations 
used in the catalogue of St. Riquier. As to John the 
Deacon, who lived at Rome, we may imagine that in 
his case the term Codex Gelasianus might be applied to 
some other form of the Roman Sacramentary. But this 
supposition must be set aside, since John the Deacon 
speaks of the Sacramentary anterior to St. Gregory in 
terms which are exactly applicable to the text which 
we have now under consideration. It is, indeed, much 
longer than that of the Gregorian Sacramentary (multa 
subtrahens); the formularies common to both are almost 
always the same (pauca convertens); it is divided inte 
several books, whereas the Gregorian Sacramentary com- 
prises only one (in unius libri volwmine coartavit).? 

The question now arises, why the name Gelasian was 
applied to this Liber Sacramentorum? The title in the 
manuscript of the Vatican and of St. Gall (that of Rheinau 


' Delisle, p. 85; cf. supra, p. 125, note 2. 
2 IT am not quite clear what John the Deacon means by the words 
nonnulla vero superadiciens pro exponendis evangelicis lectionibus. 
K 


128 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


has no heading) is simply Liber Sacramentorum Romanae 
Ecclesiac, without the name of any Pope. As to the text 
itself, it contains a great number of things posterior, not 
only to St. Gelasius, but to St. Gregory. It is therefore 
not the Sacramentary itself that can have suggested its 
attribution to Gelasius, neither can I believe that it was 
handed down by tradition. The Gelasian Sacramentary is 
derived from official books which were in use in Rome 
about the end of the seventh century. It is not easy to 
believe that at that date a Gelasian Liturgy existed at Rome. 
At that period everything followed the Gregorian tradition, 
not that there was any shrinking from the introduction 
of needful modifications, but even when changes were made, 
they were supposed to follow on the lines of the Gregorian 
use. It was from this method of representing things that 
the appellation of Gregorian Sacramentary was applied with- 
out the slightest hesitation by Pope Adrian to a book 
much later than St. Gregory’s date. If the Roman books 
that we find in use in France before the time of Adrian 
and Charlemagne had borne the name of any Pope, it 
would doubtless have been that of St. Gregory. We can, 
however, without having recourse to a far-fetched tradition, 
explain how the designation of Gelasian Sacramentary arose. 
It appears to have been first used by Frankish scholars 
of the ninth century, who moved in a sphere in which 
liturgical matters and ecclesiastical history were of absorb- 
ing interest. The JLxber Pontificalis was known to these 
writers, and was regarded as a great authority. When its 
pages were consulted for information concerning the books 
of the Roman Liturgy, it was indeed rightly found that 
St. Leo and St. Gregory had added some words to the 
canon of the Mass, but that St. Gelasius was the only Pope 
who is mentioned by his biographer as the author of a Liber 
Sacramentorwm. Again, on closer inspection, it is clear that 
in the life of Gelasius merely prefaces and isolated prayers 


BOOKS OF THE LATIN RITE. 129 


are attributed to him, and not a systematic and official 
collection: This, however, proved sufficient to give rise 
to the idea that Gelasius had put forth a Sacramentary. 
On the arrival of Pope Adrian’s missive, the Franks had 
found themselves face to face with a Sacramentary attri- 
buted to St. Gregory, and differing from that which they 
had known hitherto. Thenceforward the latter could be 
as none other than that of Gelasius, and this idea having 
once taken hold of the minds of teachers like Alcuin and 
others, it was inevitable that it should spread widely and 
rapidly. Among the branches of study over which these 
learned men presided, there were few of greater importance 
and of more practical application than that of the Liturgy. 
The Gelasian Sacramentary became a subject of teaching 
in the schools, and its position thenceforward was im- 
pregnable.? 

In our opinion, no weight can be attached to this 
designation. By the term Gelasian Sacramentary we 
must understand a Roman liturgical collection introduced 
into France some time before Adrian, and certainly sub- 
sequently to St. Gregory. This conjecture as to the date 


1 “ Fecit etiam et sacramentorum praefationes et orationes cauto sermone ” 
(Liber Pont., vol. i. p. 235). In some copies of the De Scriptoribus of 
Gennadius, we find a notice of Gelasius, in which he is said to have 
written afterwards, “tractatus diversarum scripturarum et sacramentorum” 
(Ibid., p. 257). 

2 This explanation is a pure hypothesis. But in spite of its not 
haying been accepted by all those who are concerned with the subject, 
no better one has as yet been put forward. It has been suggested that 
the Roman Sacramentary might have been introduced into Gaul by St. 
Ceesarius, under the name of Gelasius, but this is quite inadmissible. 
St. Cssarius, as is seen by his Homilies, never used any except the 
Gallican Liturgy. Wilson (op. cit., p. lxi.) properly remarks, that if Alcuin, 
or whoever the compiler of the supplements to the Gregorian Sacramentary 
may haye been (supra, p. 121), had found the name of Gelasius in the 
Gelasian Sacramentary, he could hardly have refrained from using it to 
authenticate his additions. ; 


130 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION 


of the collection may be confirmed by a more careful study 
of the manuscripts. 

The most ancient of them, No. 316 of Queen Chris- 
tina’s collection, is, in the opinion of Mons, Delisle! “of 
the seventh or beginning of the eighth century.” This 
opinion is confirmed by internal evidence. We find, for 
instance, no mention in it of the stations for the Thursdays 
in Lent instituted by Gregory II. (715-731). The Roman 
original was therefore earlier than the death of that Pope. 
On the other hand, we find in it certain things which could 
not have been introduced before the seventh century, viz. a 
capitulum Sancti Gregorit papae* (I. 21), the Wednesday, 
Friday, and Saturday stations before the First Sunday in 
Lent, the four festivals of the Virgin, and that of the 
Exaltation of the Cross. The latter five festivals are posterior 
to the time of St. Gregory (d. 604) and earlier than Pope 
Sergius (687-701) ; 3 that of the Exaltation must have doubt- 
less been introduced after the discovery of the true cross 
by Heraclius (628). We cannot therefore determine within 
‘a century (628-731) the date of the Roman original of our 
Sacramentary. 

I call it the Roman original. I ought rather to say the 
Roman model, or framework, for the Gelasian manuscripts 
are far from having preserved for usa Roman text, free 
from all interpolations. In the most ancient copy all 
topographical indications have disappeared. Not one of 
the basilicas in Rome is mentioned. All the prayers 
having reference to certain observances peculiar to Roman 
ritual are likewise suppressed, such as the Mass of St. 


1 Op, cit., p. 68. Cf. Bibl. de Ecole des Chartes, 1876, p. 476. 

2 The name of St. Gregory occurs in the Canon of the Mass, where 
it could not have been introduced until some time after his death. But 
these are details which vary in the different manuscripts, and which we 
cannot trace to the original with any certainty. 

+ Liber Pont., pp. 379, 381. 


BOOKS OF THE LATIN RITE. 131 


Anastasia for Christmas Day, the Greater Litany (April 
25), the processions at the Easter vespers, and the collects 
on certain festivals. These belong to the course of the 
ecclesiastical year at Rome, and are essentially Roman 
formularies, though appropriated to the use of other 
countries. 

The Sacramentary known as No. 316 was drawn up in 
France, probably for the Abbey of St. Denis, whose three 
patrons are mentioned in the Canon of the Mass, before St. 
Hilary and St. Martin. The two other manuscripts, those of 
Rheinau and St. Gall, are also Frankish in origin. It is in 
France, moreover, that we find the manuscripts which the 
Carlovingian liturgiologists made use of to supplement 
the Sacramentary of Adrian. These manuscripts, with the 
exception of that of St. Gall, agree in employing certain 
significant variations in the prayers for the Sovereign in 
the office for Good Friday. The Sacramentary of Adrian 
mentions the Roman Emperor only, and does not asso- 
ciate with him the Frankish Sovereign. In the Gelasian 
Sacramentary, the formularies are modified as follows :— 
Oremus et pro christianissimo imperatore VEL REGE NOSTRO 
illo... . Respice propitius ad Romanum SIVE FRANCORUM 
benignus impervum.* 

The modifications, however, are not limited to the 
suppression of peculiarities relating to the city of Rome, and 
to the region subject to the Empire. There are others, 
of a purely liturgical nature, which indicate a combination 
of the Roman and Gallican uses. These are mostly met 
with in the rite of Ordination. I will merely point out the 


1 The correction was not made at first in the text of the Masses 
Tempore belli et Pro regibus, which figure in the third book of the Gelasian 
Sacramentary under the Nos. 57-62. The prayers in these Masses almost 
all recur in the supplement of the Gregorian Sacramentary, Nos. 83-87. 
With a single exception, No. 83, the word Christianus is always found 
substituted for that of Romanus. 


132 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


principal instances, as 1 shall have to return to this subject 
later on. At the end of the benediction of the sub-deacon 
(I. 96) we find a formulary entitled Consecratio manuum, 
which is evidently out of place, for the consecration of 
hands was never employed in the case of subdeacons. ‘This 
formulary, moreover, belongs to the rite of the ordination 
of priests according to the Gallican use. It cannot pos- 
sibly have been Roman. We know, indeed, from most 
trustworthy documents, that the consecration of hands 
did not form part of the ordination rites in use at 
Rome. We are here confronted, therefore, with a Gallican 
interpolation. . 

This is not an isolated instance. The whole of the ritual 
of the minor orders, as it appears in sections I., 95, 96, of 
the Gelasian Sacramentary, is Gallican from end to end. 
It is headed by the rubric Jncwpit ordo de sacris ordinibus 
denedicendis. Next follows an instruction with regard to the 
conditions of age, etc., for receiving orders, copied from the 
decretal sent by Pope Zosimus to Hesychius of Salona.} 
Then follow the first ten chapters of the Statuta Ecclesiae 
Antiqua, as to the ordination or installation of bishops, 
priests, deacons, sub-deacons, acolytes, exorcists, readers, 
doorkeepers, cantors, consecrated virgins. This document, 
which is often assigned to the fourth Council of Carthage, 
is in reality a decree of Gallican origin, promulgated in the 
province of Arles towards the end of the fifth century. The 
whole of the above serves as a preface to the Benedictiones 
super eos gui sacris ordinibus benedicends sunt, benedictions, 
as we shall see later on, which were not in use at Rome at 
all. The compiler who inserted this long excerpt, had before 
him a Gallican text embracing all the various orders. As far 
as the benedictions are concerned, he restricted himself to the 
forms connected with the minor orders, those for the major 


L Jaffé, 339, 0. 3. 


BOOKS OF THE LATIN RITE. 133 


orders being found in another place, but, by an oversight, 
at the end of the formularies relating to the subdeacons, 
the compiler has left a fragment of the rite for the ordi- 
nation of priests. 

These interpolations are not isolated instances, as I shall 
soon have occasion to point out. 

In the arrangement of the various festivals, there are often 
discrepancies between the Gelasian and Gregorian Sacra- 
mentaries. The former inserts certain festivals which the 
latter omits, and vice versa. Now, it must be remarked that 
in these divergencies the Gregorian has the support of the 
Leonian Sacramentary, of which I shall speak later on; 
that is to say, it. has on its side a purely Roman com- 
pilation, free from any Frankish or Gallican influence. The 
Leonian never mentions any festival characteristic of the 
Gelasian Sacramentary. On the contrary, it contains several 
festivals peculiar to the Gregorian, namely, those of the 
Seven Brothers (July 10), St. Stephen, the Pope (August 2), 
SS. Felicissimus and Agapitus (August 6), SS. Felix and 
Adauctus (August 30), and 8. Chrysogonus (November 24). 
It inserts, moreover, although out of its proper place, the 
anniversary of St. Silvester, a festival unknown to the 
Gelasian Calendar, and finally, as in the Gregorian Sacra- 
mentary, it places the Feast of St. Euphemia on September 


16, whereas the Gelasian assigns it to April 13. This last 


divergence, which is also met with in the Hieronymian 
Martyrology and in the Mozarabic Missal, may well have 
been suggested by the Gallican use. The same may be said 
of the festivals of the Invention of the True Cross and the 
Martyrdom of St. John Baptist, which are inserted in the 
Gallican liturgical books, but for which no Roman docu- 
ment can be cited as an authority. I would also point out 


' This is also the day on which this festival is marked in the Calendar 
, of Carthage and in all the Greek calendars. 


uo 


e 
% 


134 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


the expression post clawsum Paschae, applied to the Sundays 
between the octave of Easter and the festival of Pentecost. 
This term is found in the Missale Gothiewm and in the 
Lectionary of Luxeuil, both of them Gallican books, Gregory 
of Tours uses it, but it is not met with in the books of 
purely Roman type. 

These details are sufficient to show that the Gelasian 
Sacramentary cannot be regarded as affording uniform 
evidence to the customs of the Roman Church. It is, both 
as regards its origin and its text as a whole, a Roman book, 
but one which has undergone many modifications in a 
Gallican direction. | 


3. The Missale Francorum. 


The Missale Francorum should be assigned a place beside 
the Gelasian Sacramentary. This manuscript is now in the 
- Vatican,’ and figures as No. 257 in the collection of Queen 
Christina. Before it found its way into the Petau Library, 
from whence it passed into that of the Queen, it had lain 
for a considerable time in the Abbey of St. Denis, where 
it was known as early as the thirteenth century. It is 
written in uncials, and must be attributed to the end of the 
seventh or the beginning of the following century. Its 
Frankish origin is undoubted. In the State prayers, the 
regnum Francorum has everywhere been substituted for the 
Roman Empire. 

This manuscript is merely a fragment. It contains, 
first, Ordinations, the Benediction of Virgins and Widows, 


1 Gloria Conf., 47. 

2 Delisle, op. cit., No. 4. Of. Wilmart, Revwe bénédictine, 1911, p. 369. 
The text has been published by Tommasi (op. cit.), by Mabillon, in his De 
Liturgia Gallicana, and by Muratori (op. cit.). 


BOOKS OF THE LATIN RITE. 135 


the Consecration of Altars, followed by eleven Masses, of 
which the first is pro regibus, the second in commemoration 
of St. Hilary, the rest for the common of saints, or for 
other purposes. The collection ends with the Canon actions, 
that is to say, the Roman Canon, which breaks off with the 
manuscript itself at the Nobis quoque. 

All the Masses contained in this Sacramentary are 
Roman in style and ritual. Here and there, however, we 
meet with a few Gallican rubrics, such as post prophetiam, 
ante nomina. At the beginning, the ordination prayers 
exhibit an unusual complexity, and in this section in- 
teresting resemblances may be pointed out between the 
Missale Francorum and the Gelasian Sacramentary. I 
am of opinion, however, that they have not been taken one 
from the other, nor that they are both copied from one 
original. 


4. The Leonian Sacramentary. 


Joseph Bianchini, in 1735, was the first to publish! the 
text of this Sacramentary, which had been found shortly 
before in the Chapter Library at Verona. It is an uncial 
manuscript, and, in the opinion of M. Delisle, of the 
seventh century? The beginning of it is mutilated, so 
that out of the twelve sections, corresponding to the 


1 In vol. iv. of the Anastasius Bibliothecarius of his unele, Fr. 
Bianchini. This edition was reproduced by Muratori in vol. i. of his 
Liturgia Romana vetus (1748). The brothers Ballerini have published. 
another, collated with the original manuscript, in their edition of the works 
of St. Leo. This is the edition found in Migne’s Patrologia Lat., vol. lv 
Cf. Delisle, No.1. A new edition, still more critical, and very convenient 
to consult, has been lately published at Cambridge by Mr. Feltve (Saera- 
mentarium Leonianum University Press, 1896). 

2 Op. cit., p. 65. 


136 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


twelve months of the year, nine only are now remain- 
ing, and the fourth, that of the month of April, is 
incomplete. The loss of the first three months is much 
to be regretted, for these contained the paschal ceremonies, 
which constitute the most interesting part of the Sacra- 
mentaries. | 

What remains of the month of April is divided into 
thirty-nine sections, comprising as many! Masses in honour 
of various martyrs. The martyrs are not mentioned by 
name,” so that the formularies may be used in commemora- 
tion of any martyr. The month of May contains the Masses 
of the Ascension, of Pentecost, and of the summer Ember 
days. In the month of June we have the Masses in honour 
of St. John Baptist, SS. John and Paul, and the Apostles 
Peter and Paul. In July the only festival given is that 
of the Seven Brothers. These are followed by a considerable 
number of Masses and prayers for divers occasions. In 
the month of August we find a still greater number of 
festivals—that of Pope St. Stephen (August 2), that of 
SS. Xystus, Felicissimus, and Agapitus (August 6), that 
of St. Laurence (August 10), that of SS. Hippolytus and 
Pontianus (August 13), and SS. Adauctus and Felix (August 
30). In September we have the festivals of SS. Cornelius 
and Cyprian (September 14), St. Euphemia (September 16), 
of the dedication of the Church of St. Michael on the Via 
Salaria (September 30), followed by the autumn Ember 
days, the prayers used at ordinations and for the natale of 
bishops, priests, and deacons, for the benediction of virgins, 
and for marriages. There are no festivals in the month 


1 And even a few more. The numbers are sometimes incorrectly placed, 
so that two Masses are given under one heading. 

? These Masses were, however, drawn up at the outset for the anniver- 
saries of specified martyrs, of whom they originally contained the names. 
But these haye been suppressed, although two of them still remain, 
those of St. ‘Tiburtius (No. 6), and St. Gregory, or rather St. George 
(No. 33). 


BOOKS OF THE LATIN RITE. 137 


of October, but merely Masses de siccitate temporis and 
super defunctos. In November we find the festivals of the 
Four Crowns, of St. Cecilia, of SS. Clement and Felicitas, 
Chrysogonus and Gregory, and also of St. Andrew. There 
is no entry in the month of December until the Christmas 
Masses, which are followed by the festivals of St. John the 
Evangelist, the Holy Innocents, and the winter Ember 
days. 

To what date are we to assign this collection ? 

It contains, at the end of the month of October, a prayer 
composed for the burial or funeral anniversary of Pope 
Simplicius, who died in 483, but this date would, I believe, 
be far too early. 

Many of the prayers, indeed, allude to the times in which 
the Romans were besieged, surrounded by their enemies, 
and exposed to massacre and pillage. Others express 
thanksgiving to God after a victory or a deliverance. 
Among the latter I would point out one which is the Secreta 
of a Mass occurring in the month of July, and denoted by 
the number 28. It will be seen that this Mass has no con- 
nection with the month of July, but ought to be relegated 
to Eastertide. This is but one out of numberless instances 
of the disorder which characterises the whole collection. 
The Secreta is as follows:—Munera nomini tuo, Domine, 
cum gratiarum actione deferimus, qui nos ab infestis hostibus 
liberatos paschale sacramentum secura tribuis mente suscipere. 
The besieging and pillaging of Rome by Alaric, Genseric 
and Ricimer, all took place in the summer months, and 
therefore it cannot be to these attacks that the prayer 
under consideration alludes. On the other hand, the 
long siege by Vitiges, which lasted a whole year, was 
raised in the month of March. In that year (538) Easter 
Sunday fell on the 4th of April. The coincidence is 
noteworthy. 

It might be possible to find in the Veronese text of 


138 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


the Sacramentary other allusions which may be explained 
far more satisfactorily by attributing them to the anxiety 
felt during the siege of 537-538 than to any other occasions, 
Thus we find, for example, in the Preface of another Mass 
in the month of July (xvii. 6), the following words :— 
Agnoscimus Domine... ad peccantium merita pertinere ut 
servorum tuorum labore quaesita sub conspectu nostro manibus 
diripiantur alienis, et quae desudantibus famulis nasci tribuis, 
ab hostibus patiaris absumi. In the year 537 it was the 
Goths who reaped the harvest on the Roman campagna, 
and from the tops of the city walls the Romans must have 
watched with sorrow the operation by which the fruit of 
their own labour passed into the hands of the besiegers. 
It is for other reasons quite impossible to assign this prayer 
to the time of Alaric and Genseric. It was the city rather 
than the campagna that suffered from the pillaging of the 
Visigoths and the Vandals. Had it referred to them, we 
should certainly find somewhere in that long list of Masses 
tempore hostilt, some allusions to the sack of public buildings, 
churches, and private houses. When these invaders, more- 
over, appeared before the walls of Rome, the season was 
too far advanced for the harvesting to be still proceeding. 
On the other hand, everything can be satisfactorily explained 
by the hypothesis that it refers to the Ostrogoths and 
the siege of 537-538. On the other hand, however, as the 
Romans were often besieged during the wars with the 
Goths, and later on during the Lombardic invasion, I 
would not like to affirm that it was this particular siege by 
Vitiges that was actually in question. The latter is the 
earliest to which we can assign it, and I do not press the 
point further. 

The earliest limit having been thus determined, it 
remains to be seen whether a more definite one can be 
found for the latest date than that furnished by paleeography. 
I do not think that we need look later than the time of 


BOOKS OF THE LATIN RITE. 139 


St. Gregory. Itis true that the Sacramentary contains the 
name of a St. Gregory in two places; but even if there 
be not a copyist’s error between the two names Georgius 
and Gregorius—an error of frequent occurrence in the manu- 
scripts—it cannot, in any case, be St. Gregory the Pope, as 
the saint in question is a martyr. Besides this, the Pope of 
that name decreed that the prayer Hance igitur oblationem, 
in the Canon of the Mass, should from this time forward 
conclude with the words, diesque nostros in tua pace disponas 
atque ab aeterna damnatione nos eripi et in electorum tuorum 
jubeas grege numerari. It is true, indeed, that the Canon of 
the Mass is missing in the Verona manuscript. It must have 
been at the beginning, in the part now lost. The prayer 
Hane iitur, however, occurs a certain number of times in 
the remainder of the text, yet never once with the Gregorian 
ending. As we do not find elsewhere any other indication 
of a date posterior to that of St. Gregory, we shall not be far 
wrong in attributing the old Veronese Sacramentary to the 
middle or end of the sixth century. 

It must be a purely Roman book, not only because of 
the absence of any traces of Gallican elements in it, or 
because in the State prayers it always makes mention of 
the Roman Empire with peculiar loyalty, but because it 
exhibits on every page those topographical touches which 
enable us to distinguish between a text drawn up for the 
Church of Rome locally, and one which is merely in con- 
formity with the Roman use. The rubrics which announce 
the festivals of the saints often designate the place of the 
station with marked topographical precision. Thus we have 
VI id. Jul. natale sanctorum Felicis, Philippi, IN CYMITERIO 
PRISCILLAE; Vitalis et Martralis et Alexandri, IN CYMITERIO 
JORDANORUM ;! et Stlant, IN CYMITERIO MAXIMI, VIA SALARIA ; 
et Januari, IN CYMITERIO PRAETEXTATI, VIA Appra ;—J/I non 
Aug., natale sancti Stephani, IN CYMITERIO CALLISTI, VIA 


1 Feltoe, Sacram. Leon., reads JORNARUM and PRAETEXTATAE, 


140 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


Appia ;—VIII id, Aug., natale sancti Xysti, IN CYMITERIO 
CALLISTI; et Felicissimi et Agapitt, IN CYMITERIO PRAETEX- 
TATI, VIA APPIA;—prid. kal. Oct., natale basilicae Angeli IN 
SALARIA. This last festival is that of the dedication of a 
Church in the environs of Rome. Another dedicatory Mass 
in honour of St. Stephen is found among the Masses for 
the month of August;! it must be referred either to the 
Church on the Via Latina, or to that on the Ceelian. The 
Preface of one of these Masses, in honour of SS. John and 
Paul,? takes for granted that the officiating priest is at 
Rome and in-the Church dedicated to the two martyrs. 
The same remark is applicable to the Masses in honour 
of the apostles Peter and Paul, and many others. Among 
the services for the departed,? several formularies presuppose 
that those present are at San Lorenzo fuori le mura, and 
that the prayers are offered for one of the Popes interred 
in that Church. It is unnecessary to press the point 
further. The Roman origin of this collection is clearly 
evident. 

On the other hand, we must beware of regarding it 
as an official book. It is a private compilation, in which 
various materials of different age and authorship have 
been gathered together without much attempt at order. 
We find in it, indeed, the Stational Masses for the 
_ great festivals and for the Ember days, but besides these 
necessary offices there is a vast amount of superfluous 
matter. In the other Sacramentaries, the compilers 
have confined themselves to giving one Mass for each 
station. In the Gelasian we sometimes find two prayers 
where the Gregorian gives only one (p. 141), but one of 
these is merely a variant, or an alternative prayer. In the 


1 Muratori, pp. 388, 389: 

2 Ibid., p. 329. 

* Tbid., p. 453. 

‘ Zosimus, Xystus ITI., Hilary. 


BOOKS OF THE LATIN RITE. 141 


Verona manuscript the alternatives are far greater in number. 
There are five Masses, for instance, for the festival of St. 
Cecilia, nine for Christmas and for St. Stephen’s Day, eight 
for St. Sixtus, fourteen for St. Laurence, twenty-eight for 
SS. Peter and Paul, and so forth; as to private Masses, they 
are given ad libitum, and are legion. 

In this enormous collection there is, as I have remarked, 
more material than arrangement. Thus the Whitsuntide 
Mass is inserted among the Masses for the summer Ember 
days; while under the rubric which announces the anni- 
versary of Pope St. Stephen, on the 3rd of August, we find 
only the Masses in honour of St. Stephen, the first martyr. 
These latter, on the contrary, do not appear in their proper 
place, that is, between the festivals of Christmas and St. John 
the Evangelist. The Ember days in December are. placed 
after Christmas. Several Masses pro diversis, or for the 
general office of martyrs, are found in impossible months. 
There are some, in July, which presuppose that the festival 
of Easter is still being kept. Masses to be said on a vigil 
are placed after the festival which they are supposed to 
precede. It would be impossible for an official book to 
exhibit such a state of disorder. 

It should be added that the manuscript contains a 
certain number of compositions the presence of which is 
inexplicable in such a book, The brothers Ballerini have 
pointed out a contradiction between the decree of Gelasius 
De recipiendis et non recipiendis libris and one of the Masses 
in the Sacramentary in question. It is stated in the latter? 
that the apostles Peter and Paul suffered, indeed, on the 
same day, but, tempore discreto, in different years. Now, the 
decree of Gelasius holds this belief to be heretical gossip, 
stcut haeretict garriunt. This contradiction would be a 
serious one if it were certain, as the brothers Ballerini 


' Muratori, p. 344 


142 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


suppose, that the decree concerning the books is really 
attributable to Gelasius, or, indeed, to any Pope. As this 
point appears to me to be difficult of solution, I shall 
confine myself to pointing out a certain number of prefaces 
in the Sacramentary which give expression to unexpected 
and rather startling sentiments. There are actual declama- 
tions against monks, unworthy monks it is true, but such 
declamation in any case is singular. God is called to 
witness that His Church now contains false confessors? 
mingled with the true; enemies, slanderers, are mentioned, 
proud ones who, esteeming themselves better than others, 
harm them, who present themselves under a pious external 
garb, sub specie gratiae, but with the intent to injure. 
The necessity of guarding against these is urged; the 
wisdom of the serpent must be joined to the harmless- 
ness of the dove; improvident kindness must not be 
indulged in; it is right imdeed to forgive, but we must 
also defend ourselves. Sometimes the offensive is assumed, 
It is urged that these censors are not so worthy as they 
think themselves. If they do not perceive their own weak- 
ness, their own baseness, others can perceive it, and God 
first of all. It is in vain that they make honeyed speeches, 
that they wrest the Holy Scriptures; it is known that they 
go to seek Christ specially in the secret chambers of others. 
They will be judged by their conduct, and not by their 
words. These deceitful workers seek to explore the liberty 
which the Church has in Christ that they may bring 
it to a shameful servitude. They penetrate into houses, 
and lead captive silly women laden with sins; apt to 
appropriate for their own use not only the fortune of 
widows, but even of married women. To judge of them 
by their external conduct, what must they not do in 


1 Muratori, p 301. “Confessor,” in the language of the fourth and 
fifth centuries, often means an ascetic—a solitary monk. 


BOOKS OF THE LATIN RITE. 143 


secret? It is a scandal in the eyes of the faithful, and 
even for the heathen who are thereby deterred from 
baptism." 

I am minimising matters; but it is useless to press the 
matter further. This manner of putting one’s adversaries in 
the pillory, or worse than the pillory, is clearly foreign to the 
recognised methods of the Roman Church. The compiler 
of the Sacramentary could not have invented these strange 
prayers, for it is scarcely possible for them to have been 
composed in the sixth century. ‘The use of the word con- 
jessor in the sense implied, and especially the mention of 
a still numerous pagan public, carries us back rather to 
the end of the fourth century—to the time of Damasus and 
Siricius, for instance, when religious houses for men were 
almost unknown at Rome, but where, on the contrary, 
were a considerable number of isolated ascetics, of the 
type of St. Jerome, Rufinus, or Pelagius. It is well known 
that St. Jerome did not spare the Roman clergy. One is 
tempted to believe that they did not allow him to get 
the better of them, and that his blows were sometimes 
returned. These disputes must have been frequently re- 
newed, since we find an echo of them even in the pages of 
the Liturgy. 

It is certain, moreover, that such liturgical scandals 
could only be possible in small communities, in little 
private conventicles, where the officiating minister, taking 
advantage of the liberty still allowed to individual caprice 
in such matters, could give vent to his spite. It was a 
great mistake ever to have written such things, but to 
have made a collection of them afterwards and inserted 
them in a book of liturgical texts was a blunder that we 
should not be likely to impute to the rulers of the Roman 


' Muratori, p. 350, ef seq. 


144 OHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


Church. The brothers Ballerini, therefore, were perfectly 
right in regarding the so-called Leonian Sacramentary as 
a private collection exhibiting but little intelligence in the 
manner in which it is drawn up and arranged. 

This Sacramentary has nevertheless a very great value. 
The formularies which I have just mentioned are relatively 
few in number, and are the exception. With regard to. 
the others, what I have said above throws no doubt on 
their Roman—indeed, exclusively Roman origin, and proves 
that they go back to a time anterior, in some cases long 
anterior, to the pontificate of St. Gregory. 


5. The Roll of Ravenna, 


Signor Ceriani published some years ago? a liturgical 
Roll belonging to the collection of Prince Antonio Pio of 
Savoy. This parchment, which is 11 feet 9 inches in length, 
in spite of its being mutilated at the beginning and ending, 
contains, in large uncial characters, forty prayers, of the 
Roman type, relating to the preparation for the festival of 
Christmas. On the back of the manuscript have been 
copied,? in minuscules of the tenth century, seven letters 
of an Archbishop of Ravenna named John, and another 
from Pope Sergius III. These eight documents all belong 
to the period 900-910. The letter of Pope Sergius was 
written in the interests of the Church of Ravenna, and the 
archbishop acknowledges, in one of his replies, that he 
has read it. We have, therefore, ground to believe that 
the whole of this correspondence came originally from the 


1 Il rotolo opistigrafa del principe Antonio Pio di Savoia, in-f°, Milan, 
1883. This memoir has been re-edited in the Archivio Storico Lombardo, 
1884, p. 1, et seq. 

* This part of the Roll has been re-edited by Herr 8. Lowenfeld in 
the Newes Archiv., vol. ix. p. 515, et seg., with an historical commentary. 


BOOKS OF THE LATIN RITR. 145 


metropolitan archives of Ravenna, The liturgical Roll, on 
the back of which it was transcribed, must therefore have 
the same provenance. We have here, then, a collection of 
prayers which had been in use in the Church of Ravenna, 
One of them only, the twenty-seventh, is found in any 
known document of the Roman Liturgy. It figures in one 
of the Masses for Christmas Day? in the Leonian Sacra- 
mentary, and among a group of prayers for the same festival 
in the Gregorian Sacramentary.?, The Ravenna prayers are 
not arranged in the order observed in the Mass. There 
is no attempt at any distribution of this kind, for they 
are simply placed one after the other. They could have 
served as well for the Office as for the Mass, and this 
circumstance detracts considerably from the value of the 
Ravenna Roll. 

It is, moreover, difficult to assign a date to it. The 
uncials are rather coarsely formed, and it may be attributed 
with equal probability to the eighth or ninth as well as 
to the sixth centuries. 

Mons. Chatelain has published? a series of prayers, 
which are in the script of the seventh or eighth century, 
and accompanied by a certain number of Tironian notes,* 
from a manuscript which came from Bobbio.4 They number 
seventeen in all, and comprise the post communio prayer 
and the Secreta; they are Roman in type, and are found in 
the Sacramentaries of that use, especially in the Leonian 
Sacramentary.® 


' Muratori, vol. i. col. 468. 

2 Tbid., vol. ii. col. 10. 

3 Introduction @ la lecture des notes tironntennes, Paris, 1900, pl. xiii. p. 229. 

* Ambros., O. 210 sup., fol. 46 verso. 

5 Signor G. Mercati, who was the first to draw attention to this text 
(Rendiconti dell? Istituto Lombardo, 1898, p. 1211), has re-edited it with 
the help of Mons. Chatelain’s readings, and commented on it in the Studi 
e Testi of the Vatican Library, Ne. VIL, p. 35. 

* [The shorthand of the ancient Romans.—TR.] 


146 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


6. Ordines Romani. 


In the second volume of his Musaewm Italicwm,’ Mabillon 
published some of the Ordines Romant, or ritual directions for 
different ceremonies. All these documents are not of the 
same date, and it is possible to trace in them modifications 
which were made in the Pontifical Liturgy from the ninth 
to the fifteenth centuries. It is only with the most ancient 
that we have to deal here, and we must of course put 
aside those which correspond to the Roman Liturgy as it 
has been modified owing to various influences, whether in 
France or at Rome, subsequent to the ninth century. I 
shall therefore select only Nos. I, VIL, VIIL, and IX. 
out of the whole series of the Ordines. The first of these 
relates to the liturgy of the Mass, the second to baptism, 
and the two others to the ceremonies at ordination. 

We must, moreover, distinguish between the different 
parts of the Ordo Romanus I. as it is published by 
Mabillon. The whole of it, indeed, is taken from manu- 
scripts of the ninth century, and it may be taken for 
granted that all of it existed in the early years of that 
century. But all the parts do not exhibit to the same 
extent a Roman impress. 

After an introduction relating to the apportioning of 
the liturgical service among the clerics of the seven 
regions of Rome, the Ordo gives us a description of the 
stational Mass, presided over by the Pope. This first 
part comprises Chapters 1-21 of Mabillon. 

It is found, with an abrupt break at this point, in 
several manuscripts cited by Mabillon and others, and 
especially in that of Verona, published by Fr. Bianchini.? 

1 In the edition reproduced in Migne’s Pat. Lat., vol. 1xxviii. 


2 Anast. Bibl., vol. iii. p. xxxix. For this Ordo, cf. Grisar, Analecta 
Romana, vol. i. p. 195. 


BOOKS OF THE LATIN RITE. 147 


Then follow some supplements, referring to peculiarities 
in the service when the Pope is prevented from being 
present, and also to special festivals or seasons of the 
year. These supplements are peculiar to the St. Gall 
manuscript, which forms the basis of Mabillon’s edition. 
To these may be added Chapters 48-51, which are 
also found in the Verona manuscript, and have the 
same supplementary character. The description of the 
ceremonies at the end of Lent and in Holy Week 
is comprised in Chapters 27-47. Another set of 
directions for the same ceremonies, but carried on 
to the end of Easter Week, is added as an appendix to 
Ordo I. in Mabillon’s edition. There are two redactions, 
the second more complete than the first, of the same 
paschal Ordo, but they are not found in the same manu 
scripts. 

About the year 830, Amalarius! put forth a work in 
four books, entitled De Offictis Ecclesiasticis. It is a com- 
mentary on the liturgical ceremonies and the Divine Office. 
Among the documents which the writer made use of, there 
was an Ordo Romanus, which he frequently cites as an 
important authority. We recognise in it the text of 
Mabillon’s Ordo J., including the chapters on the paschal 
ceremonies. The latter, therefore, must be very ancient, but 
these ceremonies did not correspond with those in actual 
use at Rome, as Amalarius had occasion to experience in a 
journey which he made thither in 832 for the special purpose 
of pursuing his liturgical studies. Pope Gregory IV. put 
him into communication with his archdeacon, Theodore, 
who gave him all the information he required. It is 
remarkable that on almost every occasion in which he 
referred to the paschal ceremonies, the information of the 


1 See, for this personage and his various ecclesiastical positions, Dom 
Morin’s articles in the Revue Bénédictine, 1891, p. 483; 1892, p. 337; 1894, 
p. 241. 


148 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


archdeacon was contrary to that furnished by the Ordo, 
and poor Amalarius was obliged to acknowledge that his 
document was not without its shortcomings.? 

It does not, moreover, require a lengthy examination 
to see that the paschal Ordo does not possess the Roman 
characteristics of the Ordo of the Mass. In taking up the 
latter, we feel ourselves transported to Rome, into the midst 
of the Roman clergy, to the city with its seven regions, 
and its special days of service for each region, The 
officiating minister is the Pope himself, domnus apostolicus, 
who appears surrounded by the great dignitaries of his 
court—the primiciarius, the secondicerius, the sacellarius, 
the nomenciator, and others. He starts from his Palace of 
the Lateran and proceeds on horseback in procession to one 
or other of the Roman basilicas. It is clearly impossible 
to refer these details to any other locality. In the paschal 
Ordo, on the contrary, there are no indications of any 
particular town, while it is an ordinary dignitary—a bishop 
—who officiates, and sometimes even merely an inferior 
ecclesiastic. The use is indeed Roman, but Roman as 
observed elsewhere than in Rome, and combining with 
it customs unknown to the papal court. 

It is therefore impossible to attach the same weight to 
the paschal Ordo as to the rest. It contains, doubtless, 
many Roman details, but details which in every case 
require to be confirmed by more trustworthy documents, 

Among such documents is a fragment of a paschal Ordo 
found by Signor de Rossi in the celebrated epigraphical 
and topographical manuscript of Einsiedeln, and published 
by him in vol. ii. of his Jnseriptiones Christianae, p. 34. 


1 His enemies were not slow to take advantage of this admission. 
Florus, Adv. Amalarium, i. 7: “ Libellum Romani ordinis tantae auctori- | 
tatis habet ut eum pene ad verbum nitatur exponere; et tamen statim 
sibi ipse contrarius asserit hunc Romano archidiacono cuius traditionibus 
gloriatur ignotum.” 


BOOKS OF THE LATIN RITE. : 149 


It contains merely the three last days of Holy Week, but 
it is absolutely Roman in character. 

Mabillon’s Ordo VII, relating to the ceremonies of 
Christian initiation—the catechumenate, baptism, and con- 
firmation—is as well attested by documentary evidence as 
the Ordo J. Like the latter, it is published from manu- 
scripts of the ninth century. Prior to the death of Charle- 
magne, Jesse, Bishop of Amiens, wrote a commentary on 
it, and transcribed a large portion of it in his Zpistola de 
Baptismo.: It must even be earlier than that, as it figures 
almost in its entirety in the Gelasian Sacramentary. 

With regard to Ordo VIII. and Ordo IX., I am 
unable to give any other external proof of their antiquity 
than the fact that they occur in manuscripts of the 
ninth century. They commend themselves, moreover, to 
us by their import. Like the preceding manuscript, they 
presuppose that the ceremonies take place at Rome, and 
are presided over by the Pope in person. 

I have found in the Latin manuscript No. 974 in 
the Bibliotheque Nationale, which came from the Abbey 
of St. Amand, a whole group of Ordines Romani, which 
appear to me to have escaped, up to the present, the 
notice of liturgiologists. This manuscript contains some 
treatises of St. Augustine, and advantage has been taken 
of the few blank leaves at the beginning and the end 
to copy the Ordines on them. The text of these, like that 
of St. Augustine’s work, is of the ninth century. It 
comprises: list, the description of the stational Mass; 
2nd, the paschal ceremonies; 3rd, the order of the 
Greater Litany; 4th, the ordination of priests and deacons; 
5th, the dedication of churches; 6th, the procession at 
Candlemas. In all these ceremonies the ritual is strictly 
Roman—Roman of the city itself, for it is taken for 


1 Migne, Pat. Lat., vol. cv. p. 781. 


150 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


granted throughout that the Pope is present and 
officiating.' : 

The Ordo of the stational Mass, in the state in which 
it has come down to us, is certainly later than the time 
of St. Gregory. We find in it several directions which 
we know to have been introduced by him. For instance, 
in the Pope's escort defenders of the regions are 
mentioned, dignitaries whose office was created by St. 
Gregory ;? the gradual is sung by a cantor, and not 
by a deacon, in conformity with the rule laid down by 
the Roman Council of 595; the Pater Noster is placed 
before the Pax Domini, an alteration which St. Gregory 
himself states that he made.* It would not, however, be 
correct to affirm that the whole of the ritual goes back 
to the time of St. Gregory and to the beginning of the 
seventh century. The mention of the deaconries, the 
designation of the Palace of the Lateran by the name of — 
Patriarchium,s the marked development of the papal 
court,—all point to the later part of the seventh century. 
- Moreover, we have the mention of the Agnus Det, and this 
hymn is known to have been introduced by Pope Sergius 
(687-701).5 It is therefore quite to the end of the seventh, 
if not to the following century, that I should assign the 
redaction of the Ordo, as we possess it. Indeed, we must 
give even a later date, if we are to include some of the 
supplements, for in one of these (c. 24) we find the name 
of Charlemagne, and a reference to the time (already past) 
of the pontificate of Adrian. If we take into consideration 
this additional rart, the Ordo cannot be earlier than 795. 

1 The text of these Ordines, and that of Signor Rossi, will be found in 
the Appendix to the present volume. 

2 Ep. viii. 14 (16). 

5 Rp. ix. 12 (26). 

* Lib, Pontif., vol. i. p. 364, note 6. The pontifical palace was, in the 
seventh century, called Episcopium; the designation Patriarchium does 


not appear in the L. P. before the notice of Sergius (ébid., p. 371, 1. 10). 
’ Lib. Pontif., vol. i. p. 376. 


BOOKS OF THE LATIN RITE. 151 


§ 2.—GALLICAN Books. 


7. The Missale Gothicum.' 


This valuable manuscript bears the number 317 in 
Queen Christina’s collection in the Vatican. It came from 
the Petau Library. From certain details which it contains,? 
we are able to ascertain that it was drawn up for the Church 
of Autun. Tommasi, who was the first to edit it, and 
Mabillon, who published it after him, were incorrect in 
thinking that its provenance was the province of Narbonne, 
then subject to the Visigothic kings. This opinion appears 
to have been suggested to them by a note written in 
the fifteenth century as a heading to the manuscript: 
Missale Gothicum. We must also be cautious in accepting 
Mabillon’s opinion that it represents the purus ordo galli- 
canus. As a fact, this Sacramentary contains many Roman 
elements. 

Two Masses are missing at the beginning, to judge by 
the numeration of those which follow. The series, as it 
stands, begins with the Mass for Christmas Eve. After the 
Epiphany, we find certain Masses in honour of various saints, 


then follow Lent and Easter, the festivals of the Invention nal 


of the Holy Cross, of St. John the Evangelist, the ‘Rogation 
Days, the Ascension, and Whitsuntide, and finally other 
Masses in honour of saints, either special for certain festivals 
or for the common of saints, and six Masses for Sundays. 


1 Delisle, Sacramentaires, No. 3. See editions by Tommasi, Mabillon, 
Muratori, op. cit. Cf. Neale and Forbes, The Ancient Liturgy of the 
Gallican Church, p. 32. The De Liturgia Gallicana of Mabillon has been 
reprinted in vol. Ixxii. of Migne’s Put. Lat., with all the texts edited or 
re-edited by the illustrious Benedictine. 

2 It contains special Masses for the festivals of St. Symphorian and 
St. Leger. 


152 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


The volume, which is mutilated towards the end, breaks 
off in a missa cotidiana Romensis, of which only the first 
prayer is given. With the exception of this latter, all 
the formularies are arranged in the order followed in the 
Gallican Mass, but many among them, especially the - 
Masses in honour of saints, are Roman formularies. — 

This Missal contains a Mass in honour of St. Leger, in 
which his relics are spoken of as being distributed through- 
out Gaul. St. Leger, Bishop of Autun, died in 680. The 
manuscript cannot therefore be earlier than the final years 
of the seventh century. In Mons. Delisle’s opinion, its 
date should not be placed later than the beginning of 
the following century. 


8, The Missale Gallicanuwm Vetus} 


This Sacramentary, which is of the same date as the 
_ preceding, is known as No. 493 in the Palatine collection in 
the Vatican Library. It is much mutilated. The frag- 
ments even are not in their right order in the manu- 
script, but Tommasi, their first editor, arranged them as 
they ought to be. 

The first document we find in it is a Mass in honour 
of St. Germain of Auxerre, which is followed by prayers 
for the benediction of virgins and widows. After a break 
come two Masses in Adventum Domini, one for Christmas 
Eve, and the prayers for the following night, interrupted by 
another gap. Further on, we find ourselves in the midst of 
the rites of the catechumenate and of the Zraditio symbolt, 
belonging to the Sunday before Easter, according to the 
Gallican use. After a third gap follow the ceremonies for 


1 Delisle. No. 5. Cf. the editions by Tommasi, Mabillon, Muratori. 
Neale and Forbes. 


BOOKS OF THE LATIN RITE. — 153 


Holy Week, the festivals of Easter, and the continuation 
of the proper of the time up to the Mass for Rogationtide, 
where the text breaks off. 

In the passages where this Sacramentary can be com- 
pared with the preceding one, many identical formularies 
are met with. Neither of these Sacramentaries is complete. 
In order to reconstruct certain series of prayers, it is 
necessary to supply the omissions of one from the other. 
There is, moreover, here, as in the Autun Sacramentary, 
a large proportion of Roman elements. 


9. Masses published by Mone. 


In 1850, Herr Mone? published a collection of Gallican 
Masses, deciphered in a palimpsest manuscript found at 
Reichenau. The older script, that of the Masses, is uncial, 
of the end of the seventh century.? According to a note 
added at a later date to the end of the manuscript, it belonged, 
even then re-written, to John IIL, Bishop of Constance 
(760-781). 

These texts have this advantage over the preceding 
Sacramentaries, they are entirely Gallican, without any 
admixture of Roman elements. Unfortunately, with the 
exception of a Mass in honour of St. Germain of Auxerre,‘ 
all the others are Masses for ferial days, or Sundays 
without ascription to any special festival. There are two 
contestationes, or prefaces, to each Mass, offering an alter- 
native to the officiating priest. One of the Masses is in 
hexameter verse throughout, a peculiarity unique in the 
whole of the liturgical texts known up to the present time. 


* Delisle, No. 8, § 1. 

* Lateinische und griechische Messen aus dem zwetten bis  sechsten 
Jahrhundert, Frankfort, 1850. Cf. Migne, P. D., vol. cxxxviii. p. 865. 
Neale and Forbes, op. cié., p.1. See note on p. 574. 

3 Delisle, op. cit., p. 82. 

‘ This Mass is quite different from that of the Missale Gallicanum., 


154 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


To this fragment of a Sacramentary should be added a few 
palimpsest leaves published by Peyron, Mai, and Bunsen. 
The fragments of Mai and Peyron appear to have belonged 
to the same manuscript in the Ambrosian Library. Those 
of Bunsen were deciphered from a manuscript at St. Gall.? 
All these remains are of a well-marked Gallican character. 
We cannot say the same of a fragment more recently 
published by Herr Bickell from a manuscript at Cambridge.’ 
It contains part of a Christmas Mass, composed almost 
entirely of Roman prayers. 


10. The Lectionary of Luxeurl. 


This manuscript, numbered 9427 in the Bibliothéque 
Nationale, contains the lections of the Mass for the 
ecclesiastical year. It is written in minuscules of the 
seventh century. Mabillon found it at the Abbey of 
Luxeuil, and published it in his De Lnturgia Gallicana. 
He did not give the complete text, as he did not consider 
it necessary to reproduce, in their entirety, the portions 
known from other sources. He therefore prints merely 
the beginning and end of each lection, with the necessary 
references, but he gives the whole of the rubrics, which 
are of much greater importance. 

The Lectionary of Luxeuil is a purely Gallican book, 


1M. 12 (or 14) supp. Those of Peyron are to be found in his book ° 
entitled, M. T. Ciceronis Orationum Fragmenta Inedita, Stuttgard, 1824, 
p. 226; those of Mai, in his Sertpt. Vett., vol. iii, 2nd part, p. 247. Mr. 
C. E. Hammond has reprinted the first in his pamphlet, The Ancient Liturgy 
of Antioch, p.51; the others in his Liturgies Eastern and Western, p. 1xxxi. 
The latter appear also in Migne’s Pat. Lat., at the end of Mone’s Masses, 
op. cit., p. 883. ; 

2 Bunsen, Anal. Antenicaena, vol. iii. p. 268. Hammond, Liturgy of 
Antioch, p. 53. 

* Zeitschrift fiir katholische Theologie, 1882, p. 370. 


BOOKS OF THE LATIN RITE. 155 


without the slightest trace of Roman influence. It is 
arranged according to the order of the Gallican ecclesiastical 
year, and this constitutes its great interest. The festivals 
of the saints given are few in number, that of St. Geneviéve 
being the only one which might furnish us with any indi- 
cations as to the origin of the manuscript. Although it was 
discovered at Luxeuil, it contains nothing which relates 
particularly to that region. Dom Morin’ is of opinion 
that it represents the use of the Church of Paris. 


11. The Letters of St. Germain of Paris. 


Among the most valuable documents for the study of 
the Gallican Liturgy, we must include two letters published 
by Martene? from a manuscript at Autun. The first bears 
as its title the words Germanus episcopus Parisius scripsit 
de missa. I do not believe that there is the slightest 
reason to doubt the authenticity of this heading? St. 
Germain of Paris, who flourished from 555-576, is well 
known‘ for the zeal he displayed for the worthy celebra- 
tion of the divine Service, and it is therefore not sur. 
prising that he should have been careful to devote a 
few pages to the symbolical meaning of the ritual of the 
Liturgy. This is, in fact, the subject dealt with in the 
two letters. The first deals with the Mass, the second 
with certain particular details, ceremonies for special 
occasions, and liturgical vestments. In order to explain 
the ritual, the venerable author is obliged to give a summary 
description of it, and in this lies the peculiar interest for 
us of his explanation. ° 


1 Revue Bénédictine, 1893, p. 438. 

2 Thes. Anecdot., vol. v. Cf. Migne, P. L., vol. 1xxii. p. 89. 

3 See note, p. 574. 

* Fortunatus, Carm., ii. 9. 

5 We may reconstruct from the letters of St. Germain a kind of Ordo 


156 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


12. British and Irish Books, ete. 


The ancient liturgical manuscripts found in the British 
Isles are all, with one or two exceptions, books of a mixed 
character—in the main Roman, but with certain Gallican 
details. The most important is the Stowe Missal,’ which 
contains, at the end of St. John’s Gospel, an Ordinary [and 
Canon] of the Mass,” followed by prayers belonging to three 
Masses for special occasions, an Ordo Baptismi, an Ordo ad 
infirmum visitandum, and finally a treatise in Irish on the cere- 
monies of the Mass. All are not in the same handwriting. 
The Latin texts are partly of the eighth and partly of the 
tenth century. Nearly all the rubrics are in the later hand, 
in which also are many additions in the blank spaces left 
in the original text, and even over the lines, which have 
been previously erased. The beginning of the Canon is 
in the later writing, as is also the rubric Canon dominicus 
papae Gilasi, to which too much confidence should not 
be given. We have here, in fact, the usual Roman 
Canon in its Gregorian form, that is to say, with the 
final diesque nostros, etc., in the Hane tgitur. There are, 
however, interpolations in various places, sometimes in 
the earlier, sometimes in the later hand. Among these 
interpolations, one of the most curious is that of the 
Memento for the departed (in the earlier hand); we find 


Gallicanus. The fourth Council of Toledo (ec, 25) decreed that bishops 
should furnish every priest to whom they entrusted the care of a parish, 
with a libellus officialis to direct them in performing the ceremonies con- 
nected with public worship. No book of this nature has come down to us. 

1 Published by F. E. Warren, The Liturgy and Ritual of the Celtic Church, 
Oxford, 1881, pp. 207-248. Of. Whitley Stokes, The Irish Passages in the 
Stowe Missal, Calcutta, 1881. 

* This Mass, when due allowance is made for the long interpolations from 
Irish sources, presents a striking resemblance in general outline to the Missa 
quotidiana Romensis of the Bobbio Missal, with which we shall presently 
have to deal. Attention has been drawn to this similarity by Dom Cagin 
in Paléographie Musicale, vol. vy. p. 128. 


BOOKS OF THE LATIN RITE. 157 


mentioned in it a long list of the righteous, from Abel 
down to the Irish saints of the sixth century. We find in 
it, moreover, the names of Pope St. Gregory, and of the 
three first successors of St. Augustine in the see of Canter- 
bury—Laurence, Mellitus, and Justus. 

A few fragments, Gallican in character, are to be found 
(1) in the book of Deer, an Evangeliarium belonging to 
Scotland, but now in the University Library at Cambridge,} 
(2) in the Irish books of Dimma? and Mulling,® and (3) 
in a manuscript of St. Gall* Mr. Bannister has recently 
published some fragments of the same type from two MSS. 
belonging to Reichenau, and from another at Piacenza, which 
must have come from Bobbio.® These texts present some _ 
analogy to the Masses in the Stowe Missal. They come 
under the category of combinations of the old Irish books, 
of the Gallican type, with those of the Roman use. 

We possess, on the other hand, an Irish liturgical book. 
entirely free from any trace of Roman influence. This is 
the Antiphonary of Bangor. This manuscript, now pre- 
served in the Ambrosian Library, is dated by the list which 
terminates it. This gives the names of the abbots of the 
monastery of Bangor’ from Come)ill, its founder, down to 
Cronan, the abbot then living, whose rule extended from 
680 to 691. The manuscript also contains a number of 
hymns for the office of Matins, various prayers con- 
nected with the same office, and a few antiphons and 
other small pieces. ® 


‘ Warren, op. cit., p. 164. 2 Ibid., p. 167. > Ibid., p. 171 

* No. 1394; Warren, ibid., p. 177. 

§ The Journal of Theological Studies, October, 1903, p. 49. 

* Published by Muratori, Anecdota bibl. Ambrosianae, vol. iv. p. 121, 
an edition reprinted in Migne’s Pat. Lat., vol. lxxii. p. 582. A new edition 
has been lately published by the Henry Bradshaw Society [with complete 
facsimiles. Edited by F. E. Warren. Pt. i., 1892; pt. ii, 1895.—Tr. ] 

7 This monastery of Bangor, situated in co. Down, Ireland, must not be 
confounded with the monastery of Bangor in Wales, mentioned by Bede, 
Hist, Eecl., ii. 2. 

§ See note, p. 574. 


158 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


13. The Bobbio Missal 


One book remains to be described, which, like most of 
the ancient liturgical manuscripts, has received from its 
original editor an incorrect title. This is the Sacramen- 
tarium Gallicanwm of Mabillon. As the Missale Gothicum 
and the Missale Gallicanum are thus designated, although 
they are not Missals, but Sacramentaries, so the Sacra- 
mentarium Gallicanwm bears this name, although it is not 
a Sacramentary, but a Missal. Mabillon found it at Bobbio, 
and published it in his Musaewm Italicum.2 The manu- 
script, which was sent to St. Germain des Prés at the time 
of publication, has remained at Paris ever since. It is now 
in the Bibliotheque Nationale (No. 13, 246). Mons. Delisle 
believes it to be a work of the seventh century. 

In spite of its great antiquity, the Bobbio Missal is but 
an indifferent source of information on the Gallican use. It 
begins by a missa Romensis cottidiana, in which the Roman 
and Gallican uses are combined in a peculiar fashion. 
Up to the Preface, all the ritual is Gallican; from the 
Preface onwards all is Roman. This is followed by the 
Masses and ritual of the ecclesiastical year. The series 
begins with three Masses in Adventum Domini, before 
the Vigil of Christmas. The Saints’ Days are few in 
number. There is a Mass in honour of St. Sigismond 
for those who are suffering from the quartan ague. In 
each Mass we find, first the text of the three Gallican 
lections, then the four prayers before the Preface, and 
finally the latter under the rubric Contestatio. None of 
the Masses goes beyond the Sanctus, which implies that 
they all terminated in the same way as the missa 
Romensis cottidiana at the beginning of the Missal. 


' Delisle, No. 6. 
2 Vol. i. part 2. Cf. Migne’s Pat. Lat., vol. lxxii. p. 451; pone 
Lit. Rom., vol. ii. col. 775; Neale and Forbes, op. cit., p. 205. 


BOOKS OF THE LATIN RITE, 159 


In the part before the Preface, the prayers are mostly 
arranged according to the Gallican use, and placed under 
Gallican rubrics; in nearly one-third of the Masses, how- 
ever, the prayers are preceded by Roman rubrics, and are 
arranged according to the Roman method. The compiler, 
nevertheless, has shown such a want of skill, that in the 
Masses of Roman type the prayers are mostly Gallican, and 
vice verst. He even places purely Gallican invitatories 
under the rubrics belonging to Roman prayers. In short, 
all we have in this text is a very bad attempt to combine 
the two uses.? 

Mabillon is of opinion that the Bobbio Missal may have 
come from the province of Besancon, wherein was situated 
Luxeuil, which was the mother house of the Italian 
Convent. He regards the Mass of St. Sigismund as being 
an indication in favour of this conjecture. I am unable 
to say whether this is so or not. The Mass of St. Sigismund 
is not a Mass for the anniversary of this saint, but one 
for the cure of the fever-stricken, of whom he was regarded 
as the patron, and that not only in the Seine valley and 
Burgundy, but in other districts. I should rather be 
inclined to lay stress on the place from whence the manu- 
script came, and on the fact that the name of St. Ambrose 
occurs in the Canon of the Mass, a peculiarity not met with 
in any other Gallican or Frankish Sacramentary. The 
Roman rite, moreover, is here combined with the Gallican in 
a peculiar fashion, quite different from that which obtains in 
the systems of combination which we find in the Frankish 
manuscripts of late Merovingian times. It is not exactly 
the Ambrosian Liturgy, but it is somewhat analogous to it. 


1 The Benedictines of Solesmes have announced an edition of this book. 
One of them, Dom Cagin, has explained his theory in the Paléographie 
Musicale, vol. y. p. 97, et seq.; but I cannot share his opinions. I have 
given my reasons in the Revue U Histoire et de Litteérature Religieuses, vol. v. 


1900), p. 88. i 
( »P M 


160 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


The Roman Canon is frankly adopted, more completely, 
indeed, than in the Ambrosian rite, which has i in this portion 
of the service retained a few peculiarities. 


14. Ambrosian Books. 


We find a considerable number of liturgical manuscripts, 
compiled for Churches using the Ambrosian rite, pre- 
served in the collections of North Italy, particularly in the 
Ambrosian collection at Milan, and in the treasury of the 
cathedral of that town. The most ancient are of the tenth 
century. The first of the series is the Sacramentary of 
Biasca,' which is somewhat coarse in execution, as might 
be expected, since it was a book for the use of a country 
parish. In the Ambrosian books, the ecclesiastical year 
begins on St. Martin’s Day (November 11), and we find 
the Ordinary of the Mass placed after Whit Week, in the 
middle of the volume. Besides the Sacramentaries, there are 
also a few Antiphonaries.? 


1 Ambros., A 24 bis inf.; Delisle, No. 71. It is not within the scope 
- of this book to describe, even briefly, the manuscripts of the Ambrosian 
Liturgy, and I have not studied them for a long enough period to be 
competent to do so. I have learnt much in the short time which I have 
been able to devote to them, owing to the fact that I had as my guide 
the Abbé Ceriani, the most learned expert on the Milanese Liturgy. It 
is to be regretted that he died (1906) without publishing the results of his 
long and conscientious researches. Meanwhile the description of the most 
ancient Ambrosian Sacramentaries will be found in the memoir of Mons. 
L. Delisle, p. 198, et seq. See also article “ Ambrosien” (rit) in Dom 
Cabrol’s Dict. d’ Archéologie chrétienne, etc., Paris, 1904. 

2 The Benedictines of Solesmes have published (1896) in volume v-. of 
their DPaléographie Musicale, an Ambrosian Antiphonary of the twelfth 
century. They have.also brought. out (1900) a Sacramentary of Bergamo 
of the eleventh century, with three capitularies of the Gospels. This publica- 
tion forms the first part of their liturgical supplement to Migne’s Patrology. 
Dr. Magistretti edited in 1894 the Beroldus, a ceremonial representing the 
customs of the same period; he has, moreover, begun a collection entitled, 
Monumenta veteris Liturgiae Ambrosianae, the first number of which (1897) 
contains a Pontifical of the ninth century. Attention may also be drawn 
to the studies of Signor Mercati in No. 7 of the Studi e Testi of the Vatican 
Library, 


BOOKS OF THE LATIN RITE. 160A 


15. Mozarabic Books. 


The liturgy in use in Visigothic Spain was retained 
throughout the Arab domination; it was not until after 
the re-conquest of Toledo (1085) that it came into conflict 
with the Roman use, introduced by the monks of Cluny. 
It disappeared soon after. Of its later state a few ancient 
books have come down to us, but not all of them have 
been published.? 

1. A Sacramentary of the tenth century for the use of 
the Cathedral of Toledo (Toletanus, xxxv. 3), un- 
published. This is the only Sacramentary known 
so far. 

2. The Comes or Liber Comicus, containing the lections 
of the Mass, with interesting rubrics. There are 
several MSS. of it extant; one of them has beat 
published by Dom G. Riccin. : 

3. The Antiphonary of the Cathedral of Leon, copied 
in 1066 from a MS. dated in the first year of 
King Wamba (672); also unpublished. 

4. The Liber Ordinwm, a kind of Euchologion of ritual, 
containing the order of various Ceremonies and a 
certain number of Votive Masses. It has been 
published by Dom Férotin from a MS. from Silos 
of 1052.8 


1 This enumeration is made from the information given by Dom Feérotin 
in his introduction to the Liber Ordinum. 

2 Anecdota Maredsolana, vol. i. (1893). The MSS. are :— 

1. Toletanus, xxxv. 8, of the ninth or tenth century. 

2. Parisinus, recently acquired 2171, from Silos, eleventh century 
(before 1067). This is the MS. published by Dom Morin. 

5. A MS. of the Cathedral of Leon, written shortly before 1071. 

4. Matritensis, Acad. histoire, 22; its provenance is S, Millan de 
la Cogolla. 

* Other MSS., less complete, have been made use of by him; two other 
copies from Silos, one of 1039, the other of uncertain date, though of the 
eleventh century and of less important content; finally one of Madrid 
(Acad. Vhistoire, No. 56), having 8. Millan for provenance, 


160B CHRISTIAN WORSHIP: 1TS ORIGIN AND EVOLUTION. ; 


The old Visigothic Use had been obsolete for four 
centuries when Cardinal Ximenes undertook to revive it 
and caused a Mozarabic Missal and Breviary to be drawn 
up. For this purpose, although the ancient books were 
used, they were supplemented by additional matter from 
Roman sources.! 


1 The editio princeps is that of Toledo, 1500. The best is that of Lesley, 
Rome, 1755, reproduced in vol. Ixxxv. of Migne’s Latin Patrology. 


CHAPTER VI. 
THE ROMAN MASS. 


Tue Ordines Romani describe to us the stational Mass as 
celebrated by the Pope in person in the great liturgical 
assemblies to which all the clergy and people were con- 
voked, and at which it was taken for granted that they 
were present. The priests, in their titulary churches, in 
the churches and chapels of cemeteries, in the oratories of 
monasteries, of deaconries, and of private houses, were 
accustomed to celebrate according to a form fundamentally 
the same, but without the solemn ceremonial. The cardinal 
priest had at his disposition only clerics of an inferior order 
—the acolytes—and he was obliged to take upon himself 
many functions which in a solemn Mass would be assigned 
to the deacons. The disparity in the ceremonial was 
not occasioned by the difference in rank between the priest 
and a bishop, for it often happened that when the Pope 
could not celebrate, the stational Mass was taken by a 
simple priest, and the ceremonial in this case was not less 
imposing and complicated than if the Pope himself were 
present. It was not, moreover, the place of the. station 
which made the difference. Private Masses might be said 
at St. Peter’s, or at Constantine’s basilica at the Lateran, 
or at Santa Maria Maggiore; and, on the other hand, it 
often happened that the stational Mass, in all its ceremony, 
was celebrated in a simple presbyteral church, We may 
even safely say that all such churches, or almost all, had, 
at least once in each year, the honour of being designated 


162 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


for the stational Mass. The difference in place depended 
on the character of the congregation. At the Masses cele- 
brated in chapels, cemeteries, presbyteral churches, and even 
in the great basilicas, there were present, the stational days 
excepted, only a private congregation, consisting of a family, 
or a corporation, or the inhabitants of a quarter, or any kind 
of association of the faithful, whether resident or pilgrims. 
The Mass said on such occasions was a private Mass. The 
public Mass, that is to say, the stational Mass, was that in 
which the whole Roman church was considered to take part. 

This public Mass is that which agrees best with the 
primitive type of the institution, and on that account its 
study is the more important. As we find it described in 
the Ordines of the eighth or ninth century, it implied a 
ceremonial which corresponded more with the exigencies 
of a later date than with those of primitive times. The 
pontifical court, which had then reached a considerable 
development, played in it an important part. The different 
classes of the clergy, arranged according to their orders 
and to their regions, the corporation of cantors, the crucifers 
of the quarter, the military and civil rulers, and, in fact, 
everybody, had his part in these high ceremonials of wor- 
ship. I will put on one side everything in the Ordo which 
has to do with this high ceremonial, and will confine myself 
to those rites which are essential, and which are common to 
the Roman and other liturgies, 


1. The Entry of the Officiating Priest.’ 


The congregation of the faithful having assembled, the 
priests, accompanied by the bishops then in Rome, took 
their places in the apse of the church which was reserved for 
the superior clergy. The pontiff and his deacons set out 
from the secretarium, or sacristy (which was situated close 
to the entrance of the church), and proceeded to the altar, 


THE ROMAN MASS. 163 


The Ordines of the eighth century represent them as wearing 
their liturgical vestments, and as preceded by the sub- 
deacons, one of whom swings a censer,} and by seven 
acolytes carrying tapers? During this procession the 
choir (schola cantorwm) sings the antiphon ad <ntroitum. 
Originally this antiphon consisted of the singing of a com- 
plete psalm, or, at least, of several verses of it. It con- 
tinued to be sung until the pontiff had reached the altar. 
Before he did so, he was met by a cleric, who brought to 
him a fragment of consecrated bread, which was reserved 
from a previous Mass. This eucharistic portion was in- 
tended to be placed in the chalice before the ceremony 
of the “fraction of the bread.” On entering the sanctuary 
the Pope gave the kiss of peace to the senior bishop 
and senior priest, and then to all his deacons, He 
thereupon proceeded to prostrate himself before the holy 
table. A few minutes before his arrival there, the book 
of the Gospels had been solemnly brought and placed upon 
the altar. After the Pope’s prostration, the deacons pro- 
ceeded two by two and kissed the altar on its sides. The 
pontiff also, drawing near, kissed the altar, as well as the 
book of the Gospels. 

It is difficult to assign a precise date to this cere- 
mony. In all rituals the entry of the officiating minister 
was from an early time associated with some pomp. We 
shall not go far wrong, however, if we refer to the fifth 


1 Judging from the Ordines and other liturgical books, as well as from 
the inventories of Church furniture which we find in the Liber Ponti- 
ficalis, the portable censer was used at Rome, up to the ninth century, only 
in processions, The route which the cortége had to follow was thus 
made sweet-smelling with incense. As for censing the altar, or the church. 
or the clergy or congregation, such a thing is never mentioned. 

2 I fancy that there must have been some connection between the 
custom of carrying, on certain occasions, tapers before the Pope and before 
the book of the Gospels, and the ‘tapers figuring among ‘the insignia of 
_ the highest dignitaries of the Roman Empire in the Notitia dignitatum 
imperit, 


164 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


century, at the earliest, the majority of the details which 
have just been described. 


2. Introductory Chants. 


The Kyrie eleison may be considered as a remnant of 
the Litany form of prayer, or dialogue between one of the 
sacred ministers and the whole congregation. This form 
of prayer occupies, as we have seen, a prominent place in 
the Greek liturgies. The Liturgy of Constantinople, for 
instance, contains a litany to be said at the beginning of the 
Mass, before the entry of the celebrants. It would appear 
also that at Rome, in early times, it formed the initial 
portion of the Liturgy. It was customary in the eighth 
century on the Litany days, that is, the days on which 
the people went in general procession to the church of the 
station, to sing neither Kyrie nor Gloria. The service 
at the church began directly with the Pax vobis and the 
first prayer. The Kyrie, in like manner, was omitted on 
the days appointed for ordinations, because on such occa- 
sions the Litany was sung after the gradual. Even at 
the present time the Kyrie eleison in the Mass for Easter 
Eve is nothing more than the conclusion of the Litany 
with which that Mass commenced.’ St. Gregory? is 
the authority for the statement that in his time the words 
Kyrie eleison and Christe eleison were accompanied, except 
in the daily Masses, by other formularies. These formu- 
laries were, doubtless, a litany more or less elaborated. 

The Litany of the Saints at present in use has preserved 
this ancient form of dialogue-prayer as 1) was accustomed 
to be said in the Roman Church. It has, doubtless, been 


1 This correlation of the Kyrie and Litany is still clearly manifest in 
the Ordines of the twelfth century. 

2 Ep. ix. 12 (26); “In quotidianis missis aliqua quae dici solent tacemus, 
tantummodo Kyrie eleison et Christe eleison dicimus, ut in his deprecationis 
vocibus paulo diutius occupemur,” 


THE ROMAN MASS, 165 


subject to considerable development, especially in the first 
part of it, which contains the invocation of Saints. But 
the conclusion, in which the response occurs, Ze rogamus, 
audit nos, has quite an ancient ring about it, and possesses 
a great resemblance to the petitions in the litanies used 
in the Greek Church. Although the earliest text in 
which it occurs goes back only to the eighth century, 
it is probable that it is much more ancient. 

It is evident, moreover, that the place assigned to the 
Kyrie eleison in the Roman Litany is not that given to it 
in the Eastern Churches.. In the Roman Litany it occurs 
at the beginning and the end, and is said alternately by 
the precentor and the congregation. In the East it 
formed the people’s response to the petitions in the 
Diaconal Litany. St. Gregory was already aware of this 
difference: It arose from the fact that the Kyrie was 
adventitious in the Roman Church, as it was throughout the 
entire West.2, The formulary Ze rogamus, audi nos, however, 
could not be omitted, since it occupies in the Roman 
Litany the same place as the Kyrie eleison in the Greek. 
Another place had to be found for the latter. It is a 
somewhat singular thing that the Ayrie, which is of later 
date at Rome than the Litany, should now be preserved in 


1 Ep. ix. 12: “ Kyrie eleison autem nos neque diximus neque dicimus 
sicut a Graecis dicitur, quia in Graeciis simul omnes dicunt, apud nos 
autem a clericis dicitur et a populo respondetur; et totidem vicibus etiam 
Christe eleison dicitur, quod apud Graecos nullo modo dicitur.” 

2 Council of Vaison (529), c. 3: “Et quia tam in sede apostolica quam 
etiam per totas orientales atque Italiae provincias dulcis et nimium 
salutaris consuetudo est intromissa ut Kyrie eleison frequentius cum grandi 
affectu et compunctione dicatur,” etc. ‘The Council agreed to the intro- 
duction of this custom into the Churches of the province of Arles, in 
which it was still unknown. The word intromissa cannot have any 
reference to the Eastern Churches, which, as we know, used the Kyrie 
from the remotest times. The drawing up of the Canon is somewhat 
defective on this point, but it is clear that the Council of Vaison 
regarded the Kyrie then in use at Rome and in Italy (Milan) as an 
importation of somewhat recent date. 


166 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


the Mass, whereas from the Litany, a more ancient § service, 
it has been almost eliminated. 

The Gloria in excelsis——This hymn, like the Kyrie, 
is of Greek origin. We find it, in a slightly different 
form, however, in the Apostolic Constitutions! (vii. 47), 
and in the appendices to the Bible at the end of the Codex 
Alexandrinus, which belongs to the fifth century. It was 
a morning hymn, and formed part of the office for Matins, 
and did not belong to the Liturgy properly so called. It 
was originally introduced at Rome into the first Mass of 
the Nativity, which was celebrated before daybreak. Pope 
Symmachus extended its use to Sundays and the feasts 
of martyrs? but only in the case of episcopal Masses. 
Priests were allowed to say it only on Easter Day, when 
they were regarded as taking the place of the absent Pope, 
or on the day of their first performance of sacerdotal 
functions.® 


3. The First Prayer. 


After saluting the congregation, the celebrant calls upon 
them to pray with him in the introductory prayer, which 


1 The following is the text in the Constitutions: “ Adta év ipleras OeG 
kal ém vis eiphyn, év ivOpdaas evdorla. 

“ Aivoduey oe, tuvyodmer oe, eprorvotuey, ae, dotorAoyoiuey ae mpookuvoupuev 
ge 51d Tov peydAou apxtepews, ot, Ty oyTa Oedy, ayévynroy eva, ampdavrov 
pdvoy, did Thy peydAny cov ddtar, 

“Kipte, Baotred eroupdvie, Oct Td ep ravrroxpdrop, 

“Kipie 5 @eds, 5 axathp tov Xpiotov, Tov Gumpov auvov, bs alpe Thy 
Qnepr ior Tov Kéamou, sadedstes Thy Sénow iar, 6 KaOhwevos él trav Xepovhlu, 
bret od uédvos Gy.os, ov pdvos KUpios "Ingot Xpiorov, TOU Ocov xacijs yernris 
gicews, TOD BariAdws 7; nay, dv ob cor Sdéa, Tim Kal oéBas.” 

The printed editions give at the end *Incovs Xpiords; which is evidently 
an error, and must be corrected as I have done. ‘This text breathes the 
spirit of “subordinationism.” It has been carefully revised before inser. 
tion in the Roman Liturgy. | waiicis 

2 Lib. Pontif., vol. i. p. 129 (Telesphorus), and 263 (Symmachus). 

* Ord. Rom. i. 25. Cf. in the Ordo of the manuscript of Saint-Amand 
(printed in the appendix of the present work) the chapter dealing with the 
ordination of priests. 


THE ROMAN MASS, ‘167 


was called the collecta, because it was said as soon as the 
people had fully assembled. This is the first of the three 
“collective prayers,” ? or collects, allowed in the Roman 
Mass. The other two are the prayer super oblata (secreta), 
and that called the post comnwunio. 


4. The Lections and the Chanting of Psalms. 


From the beginning of the sixth century there were 
in use in Rome only two lections, viz. the Epistle and 
Gospel. The first was taken, sometimes from the Old 
Testament and sometimes from the New (the four evange- 
lists excepted), but most frequently from the Epistles of 
St. Paul, or from the General Epistles, from whence its 
name. 

Originally the lections were more numerous. In 
the existing use, indeed, more than one trace is found 
of the prophetic lection, which has now disappeared. 
This form of lesson, indeed, is still employed on certain 
days—for instance, on the Ember days and in Lent. The 
most remarkable thing in this connection is the arrange- 
ment of the chants between the Epistle and Gospel. 
These chants are always two in number, a psalmus re- 
sponsorius, or respond, which is. entitled the Gradual, and 
the <Allelwia,t to which there is still attached a verse 


1 Colligere plebem is the ordinary expression for calling the people 
together to worship. The meaning of the word collecta (= collectio, as 
missa = missio) is made perfectly clear in the rubrics of the Gregorian 
Sacramentary relating to the Litany days. The prayer prescribed for 
use at the Church whence the procession sets out is called “ad collectaum.” 
It is needless to point out that the Greek words ovvatis, ouvdyew, are 
the. equivalents of the Latin terms collecta and colligere. 

2 See above, p. 107. 

+ Lib. Pont., Celestine, vol. i. p. 230. 

‘ The singing of the Alleluia is a very ancient practice in ¢he Church, 


168 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


of a psalm. During Lent and other penitential seasons, 
and at Masses for the dead, the Allelwia is replaced by 
a psalm, with a melody of a special character, called the 
Psalmus tractus, or tract.1 There is in every case a 
second chant after the gradual. Whence this duality ? 
The reason will occur to us if we consider that in 
the few Masses which have preserved the “ prophetic” 
lection, the gradual is sung between that lection and the 
Epistle, whilst the Alleluia, or the tract, is used between 
the Epistle and Gospel. The two chants were at first thus 
inserted respectively between the lections, but when the 
first of the latter was removed, both chants were united 
and sung between the Epistle and Gospel. 

The suppression of the prophetic lection must have 
taken place at Rome in the course of the fifth century.* 
About the same time it suffered similar treatment at 
Constantinople? The Armenian Liturgy, which is an 
ancient form of the Byzantine, still retains the three 
lections, but in the most ancient books of the Byzantine 
use which have come down to us there are but 
two. 

I have already pointed out that the practice of chanting 
psalms between the lections in the Mass is as old as 
these lections themselves, and that both go back in direct 
line to the religious services of the Jewish Synagogue. In 
the Christian Liturgy these psalms constitute the most 


but its exact place in divine service varies according to the different uses. 
In the Gallican use the Alleluia was sung after the Gospel, at the 
procession of the oblation. This is also the place it occupies in the 
East. The placing of the Alleluia before the Gospel is a peculiarity of 
the Roman use. Before the time of St. Gregory it was sung at Haster- 
tide only (Ep. ix. 12 [26]). It would even appear that it was originally 
sung on Easter Day only (Sozomen, Hist. Ecel., vii. 19). 

1 See above, p. 114. 

2 I find it mentioned, however, at the beginning of the seventh century 
in the life of St. Theodorus Siceotes. Acta SS., April 22, § 16. 

* See Appendix, infra, p. 577B. 


‘THE ROMAN MASS. 169 


ancient and most solemn representation of the Davidic 
Psalter. We must take care not to put them on the same 
footing as the other chants, the Introit, Offertory, and Com- 
munion, which were introduced later, and then merely to 
occupy attention during long ceremonies. The gradual 
and similar chants had an intrinsic value, and during the 
time in which they were sung there was nothing else 
going on! This was the ancient chanting of the psalms, 
which in the primitive Church alternated with the lections 
from Holy Scripture.? 

The gradual, as has been said, was so called because 
it was sung at the gradus, or ambo, where the lections 
also were read. It was sung always by a single cantor, 
and the office of the choir was confined to taking up the 
final musical phrase2 The other chants were executed 
im plano by the choir, or schola cantorum. It was also 
customary, up to the time of St. Gregory, that the 
eradual and its additions should be sung like the Gospel, 
by deacons only; and this function had quite a special 
importance in the ministry of that order. Mention of it 
frequently occurs in epitaphs: 


* Psallere et in populis volut modulante propheta 
sic merut plebem Christi retinere sacerdos,” 


says a bishop, explaining in this manner how the faithful, 


1 St. Augustine refers to this frequently. Cf. Paléographie Musicale, 
vol. v. p. 30. 

2 We see from this what a heresy it is to replace these chan‘s by organ 
solos. 

* The choir-rules continue to prescribe this method of executing the 
ending of the chant. This practice is very ancient, for mention is made 
of it in the Apostolical Constitutions : “Tis rods Tod AaBldS PadrrAérw Fuvous 
wal 6 Agds Ta Gkpoorinia tropadarétw” (ii. 57). Cf. above, pp. 113, 114. 


170 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


being ravished by his singing, had raised him to the epis- 
copate! We read also in the epitaph of the deacon 
Redemptus, a contemporary of Pope Damasus— | 


Dulcia nectareo promebat mella canore 
prophetam celebrans placido modulamine senem $ 


and in that of the archdeacon Deusdedit (fifth century)— sy 


Hic levitarum primus in ordine vivens 
Davitici cantor carminis iste fuit ; # 


and in that of the archdeacon Sabinus (fifth century) — 


[Ast eg]o qua voce psalmos modulatus et arte 
[dive]rsis cecint verba sacrata sonis.3 


Thus the possession of a good voice and of a thorough 
knowledge of music was a necessary qualification for a 
deacon. 

In the pursuit of this knowledge, many other more 
essential things were neglected. St. Gregory thought to 
obviate this evil by suppressing the monopoly of deacons 
in regard to chanting the psalms.‘ But if the gradual 
came to be no longer sung by the deacons, it still continued 
to be executed as a solo. 

The reading of the lections was formerly prefaced by 
an injunction to silence, of which the formulary is preserved 
in the order of the ceremony called “ Opening of the Ears,” 
or “Traditio Symboli,” one of the ceremonies preparatory to 
baptism. The deacon said in a loud voice, State cwm silentio, 
audientes intente ! 

After the lections we ought to find the homily. But 


1 De Rossi, Bull., 1864, p. 55. 

? De Rossi, Roma Sotteranea, vol. iii. pp. 239, 242. 
* De Rossi, Bull., 1864, p. 33. ‘ 
* Council of 595, can. 1. 


THE ROMAN MASS. Aa 


the homily appears to have fallen into disuse at Rome 
at a somewhat early period. St. Gregory, and St. Leo 
before him, were the only early Popes who left homilies 
behind them, or, indeed, seem, as far as we know, to 
have preached them. The homilies of St. Leo are, more- 
over, short, and restricted to certain solemn festivals. 
Roman priests had no authority to preach, and the Popes 
looked askance at the permission to do so granted to their 
clergy by other bishops." Sozomen, who wrote about the 
time of Pope Xystus III., tells us that’ no one preached 
at Rome.” 4 


There is no trace to be found in the liturgical books 
of the eighth century of the dismissal of catechumens and 
penitents. This is owing to the fact that they were 
drawn up at a time when discipline in regard to 
eatechumens and penitents had been largely modified. 
There were no longer any adult catechumens, and public 
penitents were usually shut up in monasteries. The 
ancient formularies of the missa catechwmenorum and of the 
missa paenitentium were preserved, notwithstanding, and 
occur respectively in the order of baptism already re- 
ferred to, and in one of St. Gregory’s dialogues. On 
the day of the “Opening of the Ears” the deacon dis- 
missed the candidates for baptism with the words, 
Catechument recedant! St quis catechumenus est recedat ! 
Omnes catechument exeant foras! St. Gregory ® relates 
that two nuns, who had been excommunicated by St. 
Benedict, were buried in a certain church, and that 
whenever the deacon cried out, at each Mass celebrated 
there, the words, Si quis non communicat, det locum! their 
foster mother used to see » them arise from their graves 


' Letter from Pope Celestine to the Bishops of Provence. Jaffé, 381. 
? Sozomen, Hist. Eccles., vii. 19. 
* Dial., ii. 23. 


172 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


and go out of the holy place. The manner in which St. 
Gregory explains Cumque ... EX MORE diaconus clamaret, 
seems to indicate that this form of dismissal, or one equiva- 
lent to it, was still in use in his time, that is, at the end 
of the sixth century. 


5. The Prayer of the Faithful. 


After the Mass of the catechumens had been said, that 
of the faithful began. The bishop, having once more 
saluted the congregation with the words Dominus vobisewm ! 
calls upon them to pray: Oremus! It is a strange thing 
that this exhortation was as barren of result in the eighth 
century as it is in the present day. No one prayed. The 
Pope and his assistants proceeded to collect the offerings of 
the people and clergy, the choir executed some chant or 
other, but no prayer was provided by the liturgical books, and 
there was no rubric implying that any prayer was to be 
said privately or secretly. There is, therefore, a hiatus here ; 
something has disappeared, and that something is nothing 
else than the “ Prayer of the Faithful,’ which, in all other 
liturgies, occurs at this place. 

I am inclined to believe that the disappearance is not 
altogether complete, and that the form used in ancient times 
in the Roman Church is still preserved in the series of 
solemn prayers employed on Good Friday. 

In the eighth century these prayers were said, not only 
on the Friday, but also on the Wednesday in Holy Week. 
There is nothing in their tenor which connects them 
especially with the solemnities of the Passion and of Easter. 


1 The custom of chanting the Creed at this place in the Mass was not 
introduced at Rome until the first half of the eleventh century. Bernon, 
Abbot of Reichenau, relates that in his presence the emperor Henry II. 
induced Pope Benedict VIII. (1012-1024) to adopt this custom; before this 
it was unknown tothe Roman Church (De off. Missae, c. 2; Migne, Pat. Lat., 
vol. exlii. p. 1060), 


THE ROMAN MASS, 173 


They are prayers for the ordinary needs of the Church, for 
peace, for the bishop, for the whole hierarchy down to the 
confessors (ascetae), virgins, and widows; for the Roman 
emperor; for the sick, the poor, captives, travellers, sailors; 
for heretics, schismatics, Jews, and heathen. These are the 
same petitions which we encounter, frequently repeated, in 
the daily liturgies of the Eastern Church. I am of opinion, 
therefore, that these prayers once formed part of the ordinary 
Roman Mass, and that they were said after the lections, that 
is, at the place in which they long continued to be recited 
on Wednesday and Friday in Holy Week. 


6. The Offering. 


If the Roman Liturgy was deprived at an early date of 
the Prayer of the Faithful, it still preserved in the ninth 
century, as a compensation, that of the oblation, which had 
disappeared at an early date from all other liturgies? The 
faithful, including not only the laity, but also the priests and 
other clerics, together with the Pope himself, brought each 
their gifts of bread and wine, for each was obliged to make 
his own offering. The Pope himself, assisted by the bishops 
and priests, received the loaves; the archdeacon and his 
colleagues the amulae, or phials of wine. This distinction 
of functions was observed throughout the entire ceremony, 
the species of wine being considered as within the special 
province of the deacons. 3 

During the offering the choir chanted a responsory psalm, 
called the Offertorium. This chant is of ancient use. It was 


1 The prayers used now between the Gospel and the Homily or Sermon, 
called Prayers of the Praeconium, correspond with this ancient prayer of 
the faithful. [Bidding Prayer.—Tr. | 

2 At present it is no longer in use in the Church at Rome, but it is 
still preserved at Milan, and in certain places in France. , 

N 


174 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


introduced into Carthage while St. Augustine was yet 
alive. As is the case with all novelties, this introduction 
was adversely criticised. A certain Hilary, an individual 
of the rank of a tribune (vir tribunitius), made such a stir 
over the matter that the Bishop.of Hippo was asked to 
write a treatise to confute him. This was the occasion of 
the book, now lost, called Contra Hilar[ijum, in which the 
celebrated doctor defended morem qui tune esse apud 
Carthaginem  coeperat, ut hymn ad altare dicerentur de 
Psalmorwm libro,: sive ante oblationem, sive cum distribueretur 
populo quod fuisset oblatwm. | 

The Offertory at present consists of a single verse without 
response, but in the ancient antiphonaries it presents a 
longer and more complicated form. 

The offerings having been made, the archdeacon chooses 
from the loaves those which are to be employed in the 
communion, and places them upon the altar. He places 
there also the vessel (scyphus) containing the wine for the 
communion of the faithful, the two loaves offered by the 
Pope himself, and lastly the chalice, which, together with 
these two loaves, is to serve for communicating the pontiff 
and the higher clergy. He takes care to pour into this 
chalice, together with the wine offered by the Pope, a little 
of that offered by the priests and deacons, and of that 
which is contained in the scyphus which represents the 
offering of the faithful. He adds, last of all, a smali 
quantity of water. sesiia aei aie 

No prayer accompanies these ceremonies, The Pope 
takes no part in them, but sits all the time in his seat at 


Ta | 


1 Aug., Retract., ii, 11—Take note of the employment of the word 
Hymnus to denieunte a psalm, and also of the custom of taking the text 
of the Offertory from the Book of Psalms. This does not exclude the 
use of forms taken in the course of time from other sacred books, or even 
from other sources, but it throws light on the origin and primitive charac eter 
nf this ecclesiastical chant. 


THE ROMAN MASS. 175 


the end of the apse. The offertory prayers now in use are 
not indicated in the ancient books. They are, however, 
complete counterparts, as far as the meaning is concerned, 
of those employed by the Greek priests, and, doubtless, also 
by the Gallican priests, before the beginning of the Mass at 
the table of Prothesis, | 


7. The Consecration Prayers. 


As the preparation of the oblation takes place, according 
to the Roman custom, at the altar itself, and during the 
time of Mass, there is no room in it for the solemn entry 
with the oblation previously prepared, of the Oriental and 
Gallican ritual. The kiss of peace and the reading of the 
diptychs are relegated to a later place. As soon as the 
archdeacon has finished placing on the altar the loaves and 
chalices to be consecrated, the Pope, after washing his hands, 
proceeds to the altar and begins the consecration prayers.” 
He calls the faithful, in the first place, to join in a prayer, 
which is the second of the two collectwe prayers of the 
Roman Mass, and is known by the appellation super oblata, or 
Secreta. It is preceded by an invitatory of a special form: 


1 For the peculiarity of the custom of the Dominicans on this point 
see the following chapter. 

2 From several texts of the Liber Pontificalis (especially vol. i. p. 139, 
note 3; and p. 246, note 9), compared with a passage in the Ordo I. of 
Mabillon (c. 48), it would seem that the titular priests made use here 
of a special rite at the outset. Some of the oblatae were held before them 
on patens. They said the Canon at the same time as the Pope, and thus 
celebrated the Eucharistic Liturgy with him. If I have rightly interpreted 
the passages in question, this custom must have existed at the beginning 
of the sixth century, as far as the stational Masses are concerned. In 
the eighth century this custom was observed only on the feasts of 
the Nativity, Easter, Pentecost, and of St. Peter. On other days the 
co-operation of the priests was limited to the offering, the fraction, and 
the communion, 


176 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


Orate, fratres, ut meum ac vestrum sacrificcum acceptabile fiat 
apud Deum Patrem omnipotentem. The form of prayer 
which follows, and which at the beginning was merely the 
conclusion of the prayer offered up in silence by the faithful, 
was said in a low voice, and hence its name of Secreta. It 
‘was terminated by an ecphony, that is, by an ending on a 
high note, to which Amen was responded. 

At this point came the eucharistic prayer which 
corresponded to the Anaphora of the Greek liturgies. 
It was divided by the chanting of the Sanctus into two 
parts of unequal length, of which the first, sung on 
a high note, was called the Preface, and the second, 
recited in a low tone, named the Canon. The Roman 
Anaphora possesses testimony to its great antiquity. The 
form at present in use existed already, word for word, at 
the beginning of the seventh century. St. Gregory gave 
to it its final touch, adding to the prayer Hane igitur 
the following words: diesque nostros in tua pace disponas,* 
atque ab eterna damnatione nos erip. et im electorum 
tworum jubeas grege numerart. The author of the Liber 
Pontificalis, which dates from the beginning of the sixth 
century, speaks of the Canon as fixed in form, and of 
known content. He implies also that it had been a 
long time in existence, for he relates that St. Leo 
(440-461) had added some words to it. But we can go 


1 The grouping of the collective and eucharistic prayers is not a peculiarity, 
in the Roman use, of the liturgy of the Mass. It is met with in all the 
solemn benedictions and consecrations. See note, p. 574. 

? It is possible that this prayer for temporal peace was occasioned by the 
incessant troubles brought about by the Lombardic invasion. Cf, Liber 
Pontif., vol. i. p. 312. 

> The words are sanctum sacrificium, immaculatam hostiam, which 
stand in apposition to the mention of Melchisedec’s sacrifice in the prayer 
Supra quae propitio, I think that St. Leo must have intended to in- 
troduce by them a protest against the Manicheans who did not allow the 
use of wine in their liturgy. Cf. Lb. Pontif., vol. i. p. 239, 


THE ROMAN MASS, 177 


still further back, and show conclusively that the prayer 
to which St. Leo added four words was already in being 
in the time of Pope Damasus. The proof is to be found 
in a criticism levelled at it by the author of the Quaestiones 
Veteris et Novi Testamenti,! who was a contemporary of 
Damasus. In the misleading theology of this writer, Mel- 
chisedec is identified with the Holy Spirit, and, while he 
is still recognised as the priest of God, Melchisedec’s priest- 
hood is considered as inferior to that of Christ: Simi- 
liter et Spiritus sanctus quasi antistes sacerdos appellatus est 
excelst Dei, non summus, sicut nostri in oblatione praesumunt. 
Quia quamvis unius substantiae Christus et Spiritus sanctus, 
uniuscujusque tamen ordo observandus est. The words non 
summus sicut nostri in oblatione praesumunt have evidently 
in view the form of the Roman Epiclesis, swmmus sacerdos 
tuus Melchisedech. 

We find, furthermore, in a work not much later than 
the time of Damasus—the De sacramentis of the pseudo- 
Ambrose—large portions of the Roman Canon. Although 
we cannot assign a precise date to this work, or give the 
name of its author, it would seem, in my opinion, to have 
been drawn up in some North Italian Church, where the 
Roman use was combined with that of Milan, probably at 
Ravenna. As it assumes that the population of the towns 
is still made up of pagans and Christians, and as it is, 
moreover, partly borrowed from a similar work of St. 
Ambrose, we cannot go far wrong in fixing its date as 
somewhere about 400. The portions of the Roman Canon 
which appear in it run as follows ?:— 


1 Migne, Pat. Lat., xxxv. p. 2329, 

2 De Sacram., iv. 5; Migne, Pat. Lat., vol. xvi. p. 443. Pamelius, a canon 
of Bruges, in his work entitled Liturgica Latinorum (vol. i. p. 301), published 
at Cologne, in 1571, introduces this fraginent into the middle of the prayers of 
the Ambrosian Mass, and from this fact it has been usually cited as the “Am- 
brosian Canon.” There never was, in fact, an Ambrosian Canon. Before the 


178 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


Vis scire quia* verbis caelestibus consecratur? Accipe quae sunt 
verba. Dicit sacerdos: Huc nobis, inquit, hane oblationem ascriptam, 
ratam, rationabilem, acceptabilem, quod figura est corporis et sanguinis 
Tesu Christi. Qui pridie quam pateretur, in sanctis manibus suis accepit 
panem, respexit in caelum ad te, sancte Pater omnipotens, aeterne Deus, 
gratias agens, benedixit, fregit, fractwmque apostolis suis et discipulis 
suis tradidit, dicens: “ Accipite et edite ex hoc omnes: hoc est enim 
corpus meum, quod pro multis confringetur.” Similiter etiam calicem, 
postquam caenatum est, pridie quam pateretur, accepit, respexit in 
caelum ad te, sancte Pater omnipotens, aeterne Deus, gratias agens, 
benedixit, apostolis suis et discipulis suis tradidit, dicens: “ Accipite 
et bibite ex hoc omnes: hic est enim sanguis meus. . - . Quoties 
cumque hoc feceritis, toties commemorationem mei facietis, donec iterum 
adveniam.” 

Et sacerdos ‘dicit: Hrgo memores gloriosissimae ejus passionis et 
ab inferis resurrectionis et in caelum ascensionis, offerimus tibit hanc 
immaculatam hostiam, hune panem sanctum et calicem vitae aeternae; 
et petimus et precamur, ut hanc oblationem suscipias in sublimi altari 
tuo per manus angelorum tuorum, sicut suscipere dignatus es munera 
puert tui justi Abel et sacrifictum patriarchae nostri Abrahae et quod tibi 
obtulit summus sacerdos Melchisedech. 


This text, while it does not correspond word for word, 
agrees very closely with that of the present Roman Canon 
from the conclusion of the formulary of the diptychs up 
to and including the Lpiclesis. 

But let us return to our consideration of the Roman 
Anaphora. 

After the injunction to lift up the heart to God, and to 
render thanks to Him,’ the officiating priest goes on: Vere 


adoption of the Roman Canon at Milan, the consecration prayers were 
of variable tenor there, as in the Gallican books. When the Roman Canon 
was adopted it was taken from the form in use in the seventh century, 
with the addition introduced by St. Gregory. ‘The Ambrosian Mass of 
Pamelius is, in many respects, an artificial text drawn up by the author 
himself. It is not to be found in any of the manuscripts of the Ambrosian 
rite. 

1 The Sursum corda is attested by St. Cyprian (De Domin. Oratione, 
81): “Adeo et sacerdos ante orationem praefatione praemissa parat 


THE ROMAN MASS. 179 


dignum et jgustum est, etc. In the Sacramentary of Adrian, 
this form, that is to say, the Preface, admits only ‘a small 
number of variations for the chief festivals. Previously 
these variations were much more numerous. We would 
gather from the Leonian Sacramentary that improvisation, 
or at the least the intercalation of certain sentences pre- 
viously composed by the officiating priest, was still the 
practice in the sixth century. The Preface ends with an 
ascription to the glory of God, and the Sanctus. 

After the Sanctus the Roman Canon, instead of proceeding 
at once to the account of the Last Supper, intercalates a 
long passage appropriated to the enumeration of the persons 
in whose name the oblation is made—the whole Catholic 
Church, the Pope (or, if occasion requires it, the bishop of 
the locality), and all the orthodox bishops; then the 
Sovereign and the congregation; and finally, as represent- 
ing the Communion of Saints, all the righteous who have 
already attained the heavenly beatitude—the Virgin Mary, 
the Apostles, and their successors the Popes, martyrs, and 
other saints. The oblation is thus made by the whole 
Christian family, and God is asked to accept it, and to 
transform it into the Body and Blood of Christ. 

The existing texts for this part of the Canon! give 
forms which are definitely fixed, but not so much s0, 
however, that provision has not been made for additions 
with the object of commemorating the festival of the day 
or for the enumeration of certain persons or classes of 
persons. Thus, there is no doubt that the names of the four 
patriarchs of the East, and possibly of certain Western 
primates, were formerly mentioned in the Ze igitur after 


fratrum mentes dicenido: Sursum corda, ut, dum respondet plebs Habemus 
ad Dominum, admoneatur,” etc. These versicles appear already in the 
“ Apostolic Tradition” of Hippolytus (see Appendix 6). . 

1 That is, the prayers which begin with the words, Te igitur, a iy 
Coneriintleaates, Hane igitur, and Quam oblationem. 


180 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


that of the Roman pontiff. The Memento, which follows it, 
admits of a break where many names and petitions might 
have been intercalated. As for the prayer beginning with 
Communicantes, the Sacramentary of Adrian furnishes varia- 
tions suited to the solemnity of the day. Later in the same 
prayer the list of Popes, now reduced to the first three names, 
Linus, Cletus, and Clement, must have been recited at 
length.’ It is not impossible that the ancient pontifical 
catalogue, of which we have a relic in the Hieronymian 
Martyrology, was extracted from some copy of the Canon. 
The names of martyrs which follow are also merely a 
selection. The Churches which adopted the Roman Liturgy 
were within their rights in completing that list by adding to 
it the names of the saints which they held in special honour.? 
Finally, the Hane igitwr admits the insertion at the festivals 
of Easter and Pentecost of a commemoration of the newly 
baptised. Formerly the names of the candidates for baptism 
were therein recited on the days of the scrutiny, while those 
of their godfathers and godmothers found a place in the 
Memento.® Similar additions were made in Masses for 
ordinations. 

All this part of the Canon corresponds, on the whole, 
with the recitation of the diptychs prescribed in the Gallican 
and Eastern liturgies, but which are placed in these liturgies 
before the beginning of the Preface. This latter disposi- 
tion may seem the more natural one, and we may perhaps 
admit that the former is not altogether primitive‘ It is 
at the same time certain, that from the beginning of the 
fifth century the order of the Roman Canon was already 


1 Liber Pontificalis, vol. i. p. lxx.; De Rossi, Roma Sott., vol. i. 
p. 114. 

* In France, the names of St. Hilary and St. Martin are always found 
at this point. 

? Ordo Rom., vii. 3. 

* Revue d’Hist. et de Litt. Relig., vol. v. (1900), p, 43. See Appendix, 
p. 5778, 


THE ROMAN MASS, 181 


that which it is to-day. The final formulary, in fact, in all 
this series of enumerations, namely, that which appears 
before the Qui pridie, is already met with in the De 
sacramentis, in terms almost identical with those of the 
present Quam oblationem. The letter of Pope Innocent to 
Decentius assumes, moreover, that the recitation of the 
diptychs occupied at Rome in 416, and for a long time 
previously, the place which it holds at present. 

The account of the institution (Qui pridie) and the 
Anamnesis (Unde et memores), which follows it, present 
nothing peculiar. The same may be said of the Hpiclesis. 

This portion of the Canon runs as follows :— 


Supra quae (the oblations) propitio ac sereno vultu respicere digneris 
et accepta habere, sicuti accepta habere dignatus es munera_ puecri 
tui justi Abel et sacrificium patriarchae nostri Abrahae, et quod tibi 
obtulit summus sacerdos tuus Melchisedech [sanctum sacrificium, im- 
maculatam hostiam]. Supplices te rogamus, omnipotens Deus, jube 
haec perferri per manus sancti angeli tui in sublime altare tuum, in 
eonspectu divinae majestatis tuae, ut quotquot ex hac altaris partici- 
patione sacrosanctum Filii tui corpus et sanguinem sumpserimus, omn: 
benedictione caelesti et gratia repleamur. 


This prayer is far from exhibiting the precision of the 
Greek formularies, in which there is a specific mention of the 
grace prayed for, that is, the intervention of the Holy Spirit 
to effect the transformation of the bread and wine into the 
Body and Blood of Jesus Christ. It is true, nevertheless, 
(1) that it occupies, in regard to the subject-matter and the 
logical connection of the formulary, the exact place of the 
Greek Lpiclesis ; and (2) that it also is a prayer to God for 
His intervention in the mystery. But whilst the Greek 
Liturgies use here clear and simple terms, the Roman 
Liturgy embodies its meaning in symbolical forms. It prays 
that the angel of the Lord may take the oblation from the 
visible altar and bear it to the highest heaven, to the 


182 CHRISTIAN WORSHIP: 2TS ORIGIN AND EVOLUTION. 


invisible altar, before the shrine of the Divine Majesty. 
This symbolical transference is in a contrary sense to that 
implied in the Greek formulary ; it involves not the descent 
of the Holy Spirit upon the oblation, but the elevation by 
God’s angel of the oblation to heaven. But in both cases 
alike it is after it has been brought near to, and has 
participated in, the Divine Virtde wey it is called the Body 
and Blood of Christ. 


The prayers which follow correspond with the Great 
Intercession of the Greek Liturgies, and occupy the same 
place as that assigned to it in the Syro-Byzantine rite. 

It is certain that this formulary has been much cur- 
tailed. It begins with the commemoration of the faithful 
departed (Memento)! for whom it requests eternal beatitude. 
This is also asked for those still living (Nobis quoque) by 
the mention of the saints into whose society it desires they 
should be admitted. After this prayer... largitor ad- 
mitte, per Christum Dominum nostrum, there is apparently 
a hiatus. The text continues: per quem haec omnia, Domine, 
semper bona creas, sanctificas, benedicis et praestas nobis. It 
is clear that the words haec omnia bona have no reference 
to what immediately precede them; if we take the word 
omnia, moreover, into account it is difficult to make them 
apply to the consecrated oblation. The easiest explanation 
of the difficulty is that there was formerly here a mention 
of the fruits of the earth, with an enumeration of the 
various kinds—wheat, wine, oil, etc. This view is confirmed, 


* The Memento of the departed is wanting in several ancient copies of 
the Canon as, for instance, in the Gelasian Sacramentary. This omission 
arose, I believe, from the fact that this formulary served as a framework 
for the diptychs of the dead, which were read from a special text, a roll, 
a tablet, or something of this kind. It isa mistake to suppose that in its 
vrimitive state the Memento must have been separated from the Nobis quoque. 
These two prayers constitute a whole; the second is merely the natural con- 
tinuation of the first. 


THE ROMAN MASS, 183 


moreover, by the fact that the blessing of aliments took 
place, on certain days, at this point in the Mass, as, for 
instance, the drink made of water milk and honey, which 
was given to the neophytes at Easter and Pentecost. I 
append the formulary of this benediction, according to the 
Leonian Sacramentary, for the first Mass at Pentecost !— 


Benedic, Domine, et has tuas creaturas fontis, mellis et lactis’ et pota 
famulos tuos ex hoc fonte aquae vitae perennis qui est Spiritus veritatis, 
et enutri eos de hoc lacte et melle, quemadmodum patribus  nostris 
Abraham, Isaac et Jacob [promisisti]? introducere te eos in terram 
promissionis, terram fluentem melle et lacte. Conjunge ergo famulos 
tuos, Domine, Spiritui sancto, sicut conjunctum est hoc mel et lac, quo 
caelestis terrenaeque substantiae significatur unitio in Christo | Jesu 
Domino nostro, per quem haec omnia, etc. 


It was also at this place that the new beans were 
blessed on Ascension Day, and the new grapes on the 
day of St. Sixtus (August 6),* 


Benedic, Domine, et has fruges novas fabae, etc. 
Benedic, Domine, et hos fructus novos uvae, ete. 


Finally, it was at this point that the oil for the 
unction of the sick was blessed, and still is blessed, on 
Maundy Thursday. 

There is no doubt, therefore, that the formulary per 
quem haec omnia was originally preceded, and that, too, 
apart from these extraordinary occasions, by a prayer for 
the fruits of the earth. This furnishes a further instance 
of the resemblance of the Roman Canon to the corre- 
sponding portion of the Greek and Eastern Liturgies. 


1 Muratori, vol. i. p. 318. 

? See note, p. 575. | 

* I supply this word, omitted in the manuscript. 

* Muratori, vol. i. p. 588, p. 746; vol. ii. p. 109. Cf. Lib. Ponti/., 
vol. i. p. 159. 


184 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


8. The Fraction of the Bread. 


The Canon having come to an end, the Pater noster 
follows. According to universal custom, it has a short 
introductory preface, and at the end an elaboration of the 
last petition (Libera nos). 

Before the time of St. Gregory, the fraction of the 
bread followed immediately upon the Canon. It was 
he who transferred the Pater noster to this place, on the 
ground that it was hardly proper that the formulary 
of the Canon, the work of some unknown scholar, 
should alone be recited over the oblation, to the exclusion 
of the prayer composed by our Lord Himself This 
transposition, although St. Gregory defends himself from 
the accusation of having followed any authority in intro- 
ducing it, had the effect of bringing the Roman use into 
conformity with that of Constantinople. 

The ceremony which follows is seemingly complicated. 
It begins with the kiss of peace, which is placed imme- 
diately after the salutation, Pax Domini sit semper 
vobiscum. The Pope places in the chalice the fragment 
of consecrated bread which had been brought to him at 
the beginning of the Mass; he then breaks one of his own 
two oblatae, and places one half of it upon the altar. 
We have not yet come to the fraction of the bread, 
properly speaking, but as all the loaves upon the altar 


1 Ep. ix. 12 (26): “Orationem vero dominicam idcirco mox post 
precem dicimus, quia mos apostolorum fuit ut ad ipsam solummodo 
orationem oblationis hostiam consecrarent. Et valde mihi inconyeniens 
visum est ut precem quam scholasticus composuerat super oblationem 
diceremus, et ipsam traditionem quam Redemptor noster composuit super 
ejus corpus et sanguinem non diceremus. Sed et dominica oratio apud 
Graecos ab omni populo dicitur, apud nos vero a solo sacerdote.” We are 
not obliged to believe, in spite of the authority of this text, that the 
Apostolic Liturgy knew of no other formulary but the Pater noster, but 
it is difficult to argue against St. Gregory’s having thought so. 


THE ROMAN MASS, 185 


intended for the Communion are about to be removed, 
and as it was customary to observe the prescription, dum 
missarum solemnia peraguntur, altare sine sacrificio non 
sit, the half-loaf placed on the altar by the Pope is meant 
to maintain this idea of permanence. 

It was a matter of importance in the Ronan Church 
that the ritual of the Communion should contain a clear 
and striking expression of ecclesiastical unity. Hence 
the custom of the fermentum, that is, of sending conse- 
crated bread from the bishop’s Mass to the priests whose 
duty it was to celebrate in the Tvtuli;? hence also the 
significance of the rite of the Sancta, that is, of putting 
into the chalice at the Pax Domini a fragment consecrated 
at the preceding Mass and brought forth at the beginning 
of the present one. Thus, in all the Churches at Rome, 
and at every assembly there for liturgical worship past 
or present, there was always the same Sacrifice, the 
same Eucharist, the same Communion. Thus, in order 
to show clearly that the bread broken and distributed 
away from the altar was the same as that which had been 
consecrated on the altar, a fragment of it was allowed to 
remain on the holy table. 

The other half of the first oblata and the second in its 
entirety were placed on the paten and brought before the 
Pope, who, after the Pax Domini, had returned to his 
seat. As for the other consecrated loaves, the arch- 
deacon had caused them to be brought before the bishops 
and priests by acolytes, who carried them in linen bags 
suspended from their necks. Thereupon followed the 
fraction of the bread by the whole presbyterium. The 
Pope also took part in it, but only through his inter- 
mediaries the deacons, whose office it was to break the 


' Ordo Rom. of Saint-Amand, See Appendix. 
? For this rite see the Lib. Pontif., vol. i. p. 169, note 4. 


186 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


oblata and demi-oblata placed upon the paten. From the time 
of Pope Sergius (687-701) this ceremony was accompanied 
by the chanting of the Agnus Dei. It is probable that 
before the time of St. Gregory the Pater noster was said 
at this time, that is, after the fraction.’ 


9. The Communion. 


The fraction having been performed, the deacons present 
to the Pope the paten, from which, taking a fragment, he 
detaches a particle and consumes the rest. He then puts 
the detached portion into the chalice, which the archdeacon, 
who has brought it from the altar, holds before him. This 
is the rite of the Commiztio. The Pope thereupon drinks 
from the chalice, which is presented to him and held by 
the archdeacon. 

Then comes the communion of the superior clergy. The 
bishops and priests approach the Pope, who puts into the 
hands of each a fragment taken from the paten. They then 
proceed to the altar, and each one, putting on the holy table 
his hand containing the consecrated bread, then communi- 
cates. The deacons do the same after them. The arch- 
deacon brings back the chalice to the altar and puts it into 
the hands of the senior bishop present, who, after having 
drunk from it, presents it to the other bishops, and then to 
the priests and deacons. The communion of the congre- 
gation then follows. The Pope and the bishops and priests 
distribute the Eucharist under the species of bread. The 


1 I am induced to believe this by the fact that in the ancient Roman 
books there is no prayer preparatory to the communion. In the Gallican 
Liturgy we find in this place the benediction, and in the Greek Liturgies 
prayers of similar import are prescribed here. The hiatus which appears 
here in the Roman Mass must have been occasioned by the removal of 
the Pater noster to another place. This hiatus is at the present time filled 
up by the private prayers of the priest. 


THE ROMAN MASS. 187 


archdeacon, following the Pope, and the other deacons 
following the bishops and priests, administer the chalice, 
As the Pope’s chalice is used only for communicating the 
higher clergy, the archdeacon takes care to pour, beforehand, 
into the vessels containing the consecrated wine for the 
communion of the people, some drops from that used by 
the Pope, and, afterwards, what remains in it after the 
communion of the bishops, priests, and deacons. By this it 
is intended to show, that, although all do not touch with 
their lips the same. vessel, yet they all drink the same 
spiritual drink. The rite of the Commicxtio, having been 
performed by the Pope in the principal chalice, is repeated 
by the bishops and priests in all the other chalices, from 
which the faithful are communicated under the species 
of wine. 

Before the communion of the people, the archdeacon 
announces the day and place of the next Station. There 
was an object in choosing this moment for the announcement. 
Those who did not communicate were, doubtless, accustomed 
to go out before the communion began. While the faithful 
were communicating, the choir chanted the antiphon ad 
communionem. At present it is chanted after communion, 
and is restricted to the anthem [antienne, see p. 115], which 
is sung only once. But the liturgical books of the ninth 
century still presuppose here a real antiphon, the psalm 
being chanted either in its entirety, or in part, according as 
the time occupied in the communion is long or short. It 
was terminated by the doxology Gloria Patri, etc., and the 
antiphon [antienne] was repeated. This chant, like that of 
the offertory, must go back to somewhere about the end of 
the fourth century. 

The communion having ended, the pope returns to the 
altar, and salutes the congregation, inviting them to join 


* See above, p. 174. 


188 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


in an act of thanksgiving, the post communio. This is 
the third of the collective prayers of the Roman Mass. It 
is followed by a final salutation, whereupon the deacon 
announces the dismissal in a special formulary: Jte missa 
est. The procession is then reformed in the same order 
as it had at entrance, and as it proceeds to the sacrarium 
the Pope gives his blessing successively to the different 
groups of clergy and the faithful which he encounters on 
his way. 


CHAPTER VII. 


THE GALLICAN MASS. 


THE Gallican use having almost entirely disappeared, it would 
be difficult to picture to ourselves from experience the ancient 
ceremonies of a solemn Mass in the Churches of this rite. 
Fortunately, St. Germain of Paris ({ 576) has left us a 
sufficiently clear account of it, and one much more ancient 
than that afforded by the Roman Ordines. I will restrict 
my description of it, therefore, to that given by this venerable 
author, and in reproducing his text! will compare it with 
other documentary sources for reconstructing the Gallican 
use—that is, the Mozarabic books, the liturgical books 
of Merovingian Gaul, of Britain, and of North Italy. As 
the Gallican texts are less known and less accessible than 
the Roman, I have thought it necessary to introduce in 
my description all the formularies for prayers and chants 
which the Gallican Mass contained. With this purpose 
in view, I have selected those for the festival of the 
Nativity, and I take the text from the Missale Gothicum. 


1 In this reproduction I restrict myself to the sentences or parts of 
@ sentence in which the rite is described. As for the symbolical signi- 
fication of the rites, as they do not enter directly into my aims, I refer 
the reader to Martene’s edition (Thesaurus, vol. v.; Migne, Pat. Lat., 
vol. Ixxii.). Here and there I yenture to correct the most glaring errors 
of the copyist. 
O 


190 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


As this work does not contain the parts sung, I have taken 
the latter from the Mozarabic Missal. 

By following my description, it will be possible to gain 
an approximate idea of what a solemn Mass would have 
been in the sixth century, say, at Milan, or Arles, or Toledo, 
or Paris. 


1. Entry of the Officiating Bishop. 


GERMAIN: Antiphona ad wpraclegendum canitur.... 
Psallentibus clericis procedit sacerdos wm specie Christi de 
SUCTANLO. , 

This Antiphon was specially intended to enhance the 
dignity of the entry of the sacred ministers. It corresponds 
in the Byzantine Liturgy, to the chanting of the Movoyevic, 
and in the Roman Liturgy, to the Introit. At Milan it 
was called the Jngressa, and at Toledo the Officium. The 
following. is the Mozarabic Officiwm for the Mass of the 


Nativity } :— 


Alleluia! Benedictus qui venit, alleluia, in nomine Domini. Alleluia! 
Alleluia ! a 

Y. Deus Dominus et illuxit nobis. 

Ry. In nomine Domini. 7 

y. Gloria et honor Patri et Filio et Spiritui sancto in pre saecu- 


lorum. Amen. 
ky. In nomine Domini. 


GERMAIN: Stlentiwm diaconus annuntiat. . . . Sacerdos 
ideo datur populo ut dum lle benedicit plebem, dicens: 
Dominus sit semper vobiscum, ab omnibus benedicatur 
dicentibus : Et cum spiritu tuo. . 


1 The psalm is reduced here, as in the Roman books, to a single verse. 
Observe also the form Gloria et honor Patri, etc. The words et honor were 
already in the seventh century characteristic of the Spanish use (Cone, 


Tol., iv. 14). 


THE GALLICAN MASS. 191 


The deacon enjoins silence; for which the Mozarabic 
formulary is Silentium facite’ The bishop salutes the 
congregation in a formulary preserved by St. Germain 
and identical with that given in the Mozarabic Liturgy. 
At Milan it was the custom to use Dominus vobiscum, as 
at Rome. St. Germain speaks of the salutation only in 
this place, that is, before the introductory canticles.. This . 
is the place also assigned to the first salutation in the 
Ambrosian Liturgy. In the Mozarabic it is said only after 
the collect. In these two liturgies the salutation follows 
each ofthe three lections.? 


2. The Introductory Canticles, 


GERMAIN: Ajus vero ante prophetiam pro hoc canitur 
in graeca lingua guia. ... Incigiente praesule ecclesia Ajus 
psallit, dicens latinum cum graeco.... Dictum Amen ex 
hebraco. ... Tres autem parvuli qui ore uno sequentes Kyrie 
eleison. . . . Canticum autem Zachariae pontificis in honorem 
sancti Johannis Baptistae cantatur .. .; ideo prophetiam 
quam pater eyus iwpso nascente cecinit alternis vocibus ecclesia 
psallit, 

There are three canticles: first, the Trisagion (Ajus = 
“Aytoc), which was intoned by the bishop, at first in Greek, 
and afterwards in Latin; second, the Kyrie eleison, sung by 
three boys; and third, the Benedictus, or “ prophecy.” In 
the Mozarabic and Milanese uses the Trisagion is not found, 


_ "In the Mozarabic Missal we do not encounter it at this place, 
With regard to the demand for silence, cf. Gregory of Tours, Hist, 
France, vii. 8: “Quadam die dominica, postquam diaconus silentium 
populis ut missae abscultarentur indixit. . ..” Of. Isidore, De Eccl. 
Officiis, i. 10. 

? With this difference that in the Mozarabic Liturgy it precedes, and, in 
the Ambrosian, follows the response chanted after the first lection, 


192 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


at least not in this place. It is evidently an Eastern im- 
portation, or rather Byzantine. At the time of the second 
Council of Vaison (529), it was used only at “public Masses.” 
This council decreed (c. 3) that it was to be sung at all 
Masses without distinction. 

In place of the Trisagion we find in the Mozarabic and 
Ambrosian Missals the Gloria in eacelsis, which is here! a 
Roman importation. ; 

The second chant, that of the Kyrie, is preserved in the 
Ambrosian Liturgy, but has disappeared from the Mozarabic. 
It was customary at Milan, as in Gaul, to restrict the 
number of Kyries sung to three. The Kyrie was introduced 
in imitation of Eastern usage, but in the Oriental liturgies 
it is only employed as the response of the people to the 
petitions of the Diaconal Litany, and even at Rome it had at 
first a strict connection with that litany. In the Gallican 
use it was a species of chant absolutely unconnected with 
the Litany. 

In the time of the Council of Vaison? the Kyrie was 


1 I say here, for it is certain that the Gloria in excelsis, as a chant in 
the Office, was known in Spain and Northern Italy from the seventh 
century at latest (Conc. Tol., iv. 12; Sacrament. Gall., p. 780, Muratori), 
The Trisagion is mentioned in the life of St. Gery, Bishop of Cambrai 
in the seventh century: “ Ajus, ajus, ajus, per trinum numerum 3 age 
in nomine Trinitatis” (Anal. Boll., vol. vii. p. 393). 

2 Concil. Vasense, c. 3: “Et quia tam in sede Apostolica quam etiam 
per totas Orientales atque Italiae provincias dulcis et nimium salutaris 
consuetudo est intromissa ut Kyrie eleison frequentius cum grandi affectu 
et compunctione dicatur; placuit etiam nobis ut in omnibus ecclesiis 
nostris ista tam sancta consuetudo et ad matutinum et ad missas et ad 
vesperam, Deo propitio intromittatur. Et in omnibus missis, seu in matu- 
tinis, seu in quadragesimalibus, seu in illis quae pro defunctorum com- 
memoratione fiunt, semper Sanctus, Sanctus, Sanctus, eo ordine quo modo 
ad missas publicas dicitur, dici debeat; quia tam sancta et tam dulcis 
et desiderabilis vox, etiamsi die noctuque possit dici, fastidium non possit 
generare.” The Sanctus here referred to is evidently the Trisagion, and 
not the Sanctus after the Preface. Observe that the council does not 
name Spain among the countries where it was customary to use the 
Kyrie. 


‘ THE GALLICAN MASS. 193 


still almost unknown in Gaul, while it was already in use 
at Rome and “‘in Italy,” that is, at Milan. 

After the Kyrie came the “Prophecy,”! that is, the 
canticle Benedictus Dominus Deus Israel (Luke i. 68-79) 
In the Mozarabic Liturgy it is still ordered to be sung 
once every year, that is, on the Sunday in adventu S 
Johannis Baptistae. It has disappeared completely from. 
the Ambrosian Liturgy.” 

The Trisagion and the Prophecy were not used during 
Lent, at least at Paris, but a special canticle, which 
began with the words Sanctus Deus Archangelorum, was 
substituted for them.® 

After the Prophecy the bishop said a prayer, which 
had either some analogy with the canticle itself or a 
bearing upon the festival of the day. This is what is 
called the Collectio post Prophetiam. The following is the 
text of it, taken from the Missale Gothicwm for the festival 
of the Nativity :-— 


Ortus es nobis, verus Sol justitiae, Jesu Christe; venisti de caelo 


1 Mabillon, and many others after him, have confounded the “ Pro- 
phecy” with the Prophetic Lection. It is evident that it is to the first, 
that is, to the Canticle of the Benedictus, that Gregory of Tours is 
referring in Hist. Franc., viii. 7, where Palladius, Bishop of Saintes, is 
introduced as beginning the chanting of the Prophecy: “Quo incipiente 
prophetiam. ...” The officiating bishop precented the canticles, but 
he did not read the lections; that was the business of the lectors or 
deacons. 

2 It had a place there originally, to judge from the Sacramentary 
of Bobbio, in which the rubric Collectio post Prophetiam occurs several 
times. 

3 Germain, Ep. ii.: “Sanctus Deus Archangelorum in Quadragesimo 
concinitur et non canticum Zachariae.... Nec Alleluia in nostra ec- 
clesia, Sanctus, vel Prophetia, hymnus trium puerorum, vel canticum 
Rubri maris illis diebus decantantur.” I think we ought to understand 
Sanctus here as meaning the Trisagion. There was a previous refer- 
ence to a canticle Sanctus de Caelis, which was resumed at Easter, 
with the song of Moses and the Alleluia, after having been omitted during 
Lent, 


194 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


humani generis Redemptor; erexisti nobis cornu salutis,! et celsi 
Genitoris Proles perpetua, genitus in domo David propter priscorum 
oracula vatum, propriam volens absolvere plebem et vetusti criminis 
delere chirographum, ut aeternae vitae panderes triumphum. Ideoque 
nunc te quaesumus ut in misericordiae tuae viscera nostris appareas 
mentibus, salus aeterna; et nos eripiendo ab iniquo hoste justitiae 
cultores efficias; omnique mortis errore spreto pacis viam recto itinere 
gradientes, tibi recte servire possimus, Salvator mundi, qui cum Patre 
et Spiritu sancto vivis, dominaris et regnas Deus in saecula saeculorum,* 


3. The Lections and the Psalms. 


GERMAIN: Lectio vero Prophetica swum tenet ordinem 
Veterts videlicet Testamenti, corripiens mala et adnwncians 
futura, ut intelligamus ipsum: Deum esse qui in’ Prophetia 
tonuit quam qui et in Apostolo docuit et in Evangelico 
splendore refulsit. Quod enim propheta clamat futurum, 
apostolus docet factum. Actus autem Apostolorum vel 
Apocalypsis Johannis pro novitate gaudiu paschalis leguntur, 
servantes ordinem temporum, sicut historia Testamenti 
Veteris in Quinquagesimo, vel gesta sanctorum confessorum 
ac martyrum in solemnitatibus eorum, ut populus intelligat 
quantum Christus amaverit famulum, dans e virtutis 
indicum, quem devota plebicula suwm postulat patronum, 
Hymnum autem trium puerorum, quod post lectiones canitur. 

. . Ecclesia servat ordinem ut inter Benedictionem et 
Evangelium lectio non® intercedat, nisi tantummodo re- 
sponsorium quod a parvulis canitur. At 

There were always two lections in the Mass besides 
the Gospel. The first (Lectio Prophetica) was taken from 


_. } This is an allusion to the canticle Benedictus. The eye prayer is 
full of reminiscences of this character. 

2 In the present Milanese use the Collect is placed before thik Canticles, 
The Sacramentary of Bobbio implies that it was said after them. Besides 
certain collects post Prophetiam, it contains others that are said after the 
sisagion (post Ajus), or after the Gloria in excelsis. 

? I have inserted here the negative, which is required by the text. 


THE GALLICAN MASS. 195 


the Old Testament, and the second from the Apostolical 
Epistles. During Eastertide the Apocalypse and the Acts 
of the Apostles were also read, and in Lent the “ Histories” 
of the Old Testament. On the festivals of the Saints their 
biographies were included in the lections. This informa- 
tion, which is furnished by St. Germain, is in full agree- 
ment with the arrangement in the Luxeuil Lectionary, 
with that in the present Mozarabic use, and with the 
distribution of lections in the Sacramentary of Bobbio.” 
The use of Constantinople in the time of St. Chrysostom 
made provision also for this threefold arrangement of 
lections—the Prophetic, the Apostolic, and the Evangelical.® 

After the reading of the two first lections, the Hymn 
of the Three Children, according to St. Germain, was sung. 
It was known also by the name of the Benediction (Bene- 
dicite), because in it the word Benedicite is continually 
repeated. Then came the Respond. The order in which 
these various portions were arranged was not the same 
everywhere. In the Mozarabic Liturgy the chants were 
placed between the first two lections, while in the Mero- 
vingian Liturgy they came after the reading of the Apostolical 
Epistles. The Milanese Liturgy still makes use of the 


1 The reading of the Apocalypse in the Eastertide Masses was a 
very ancient custom in Spain. The fourth Council of Toledo (c. 16) 
threatens with excommunication those who would omit it. 

2 The Ambrosian Liturgy has discontinued the Prophetic Lection, except 
on certain days. It was still included there in the twelfth century; and 
it was customary to use it with the Gesta Sanctorum on the festivals of 
saints. This is to be inferred from the letters of Paul.(Bernried) and 
Gebehard published by Mabillon (Mus. Ital., vol. i, part 2, p. 97): “ Gestis 
Sanctorum quae missarum celebrationibus apud vos interponi solent,” etc. 
These letters were written about the year 1130. 

* Hom. xxix. in Act., App. p. 229. The Armenian Liturgy has pre- 
served the Prophetic Lection, which had fallen into disuse at Constantinople. 

* The Luxeuil Lectionary, however, prescribes for the Nativity, “ Daniel 
cum Benedictione,” that is, the Hymn of the Three Children before the 
Apostolical Lection. It is true that in the Mass of the Clausum Paschale it 
places it after this lection. 


196 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


Benedicite on certain days, and provides for a respond, 
called the Psalmulus, after the Prophetic Lection, and a 
verse accompanied by the Alleluia after the Apostolic 
Lection. The following is the introduction to the Bene- 
dicite in the Mozarabic rite !:— 


Daniel Propheta. Tunc illi tres quasi ex uno ore hymnum cane- 
bant et benedicebant Dominum de fornace, dicentes: Benedictus es 
Domine, etc. 


This is almost the actual text of Daniel iii. 51. The 
respond for the Nativity in the Mozarabic Missal is arranged 
as follows :— 

Dominus dixit ad me: Filius meus es tu, ego hodie genui te.—Y. Pete 


ame et dabo tibi gentes haereditatem tuam et possessionem tuam terminos 
terrae.—Ry. Ego hodie genui te. 


According to St. Germain, this respond was sung by 
boys (parvult). Gregory of Tours assigns the singing of 
it to a deacon. The use at Tours? may possibly have 
differed from that of Paris on this point. The Roman 
use in this respect underwent an important change at 
the end of the sixth century.’ 


4. The Gospel. 


GERMAIN: Zune in adventu sancti Hvangelit claro modu- 
lamine denuo psallit clerus Ajus. ... Hgreditur processio 
sancti Evangelit velut potentia Christc truwmphantis de 
morte, cum praedictis harmontis et cum septem candelabris 
luminis, quae sunt septem dona Spiritus sancti vel v(eteris) 
legis lumina mysterio crucis confixa ascendens in tribunal 
analogit,* velut Christus sedem regni paterni, ut inde intonet 


1 I take this from the first Sunday in Lent. 

2 Or of Orleans, for it was at Orleans where this service took place (Hist, 
Franc., viii. 3). 

3 See above, p. 170. 

« The ambo. 


THE GALLICAN MASS. 197 


dona vitae, clamantibus clericis: Gloria tibi Domine!.. . 
Sanctus autem quod redeunte sancto Hvangelio clerus can- 
tat, etc. 

St. Germain is the only writer who mentions the 
chanting of the Trisagion as accompanying the procession 
of the Gospel, both on going and returning. But in all 
the Latin liturgies the exclamation by the congregation, 
Gloria tibi Domine, is prescribed as the response to the 
announcement of the Gospel lection: Lectio sancti Evangelu 
secundum N. 


5. The Homily. 


GERMAIN: Homiliae autem sanctorum quae leguntur pro 
sola praedicatione ponuntur, ut guicquid Propheta, Apostolus 
vel Evangelium mandavit, hoc doctor vel pastor Lcclesiae 
apertiort sermone populo praedicet, ita arte temperans ut nec 
rusticitas saptentes offendat, nec honesta loquacitas obscura 
rusticis fiat. | 

The custom of having the Homily after the Gospel was 
better observed in Gaul than in Rome. The priests, as 
well as the bishops, were accustomed to preach. This 
usage is denounced by Pope Celestine in a letter which 
he addressed to the Bishops of Provence.1 But instead 
of being abolished on that account, it was confirmed and 
extended even to rural parishes by the second Council of 
Vaison (529). This council was the Provincial Council 
of the Metropolis of Arles, and it is well known what a 
zealous advocate of preaching its bishop, St. Czsarius 
of Arles, was. His homilies have exactly the qualities 
of clearness and simplicity which St. Germain claims for 
them.? 


) Jaffé, 331. 
*C. 2: “Hoc etiam pro aedificatione omnium ecclesiarum et pro 


198 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


6. Lhe Prayers, 


GERMAIN: Preces vero psatlere levitas pro populo ab 
origine libri Moysacis ducit exordium, ut audita Apostoli 
praedicatione levitae pro populo deprecentur et sacerdotes pros- 
tratt ante Dominum pro peccata popular intercedant, ete. 

The Prayer of the Faithful begins with a diaconal 
litany. The Merovingian liturgical books, which furnish 
only the part for the celebrant, have preserved no text 
of this litany. A prayer in the form of a litany, but 
drawn up for the use of public penitents, occurs in the 
Mozarabic Liturgy for the Sundays in Lent between the 
Prophecy and the Epistle.’ The Ambrosian Liturgy also 
preserves a trace of the Litany after the Gospel in the 
threefold Kyrie eleison, which continues to be said in this 
place. The Litany itself is still in use at Milan in the 
Masses for the Sundays in Lent, but it is placed at the 
beginning of the Mass, after the Jngressa and the Dominus 
vobiscum. ‘The following is the text of the Sacramentary 
of Biasca (tenth century) :— | 


Incipit letania. Dominica I de Quadragesima. Divinae pacis et 
indulgentiae munere supplicantes, ex toto corde et ex tota mente pre- 
camur te, Domine, miserere. 


utilitate totius populi nobis placuit, ut non solum in civitatibus, sed etiam 
in omnibus parochiis verbum faciendi daremus presbyteris potestatem ; 
ita ut si presbyter aliqua infirmitate prohibente per seipsum non potuerit 
praedicare, sanctorum Patrum homiliae a diaconibus recitentur. Si 
enim digni sunt diacones quod Christus in Evangelio locutus est le- 
gere, quare indigni judicentur sanctorum’ Patrum expositiones _publice 
recitare?” 

1 This prayer is mentioned in the decrees of the Councjl of Lyons in 
the year 517 (c. 6); permission is given to penitents, as a special favour, 
to remain in the church, “usque ad orationem plebis quae post evangelia 
legeretur.” 


THE GALLICAN MASS. 199 


Pro Ecclesia tua sancta catholica, quae hic et per universum orbem 
diffusa est, precamur, etc. . 

Pro papa nostro </o1 et omni clero ejus omnibusque sacerdotibus ac 
ministris, precamur.. . 

Pro famulo tuo d/o imperatore et famula tua t/a imperatrice et omni 
exercitu eorum, precamur .. . 

Pro pace eclesiarum, vocatione gentium et quiete populorum, pre- 
camur... 

Pro plebe hac et conversatione ejus omnibusque habitantibus in ea, 
precamur... 

Pro aerum temperie ac fructuum et fecunditate terrarum, pre- 
camur... 

Pro virginibus, viduis, orfanis, captivis ac penitentibus, ‘pre- 
camur . .:. 

Pro navigantibus, iter agentibus, in carceribus, in vinculis, in metallis, 
in exiliis constitutis, precamur.. . ; 

Pro his qui diversis infirmitatibus detinentur, quique spiritibus 
vexantur inmundis, precamur.. . 

Pro his qui in sancta tua Kclesia fructus misericordiae largiuntur, 
precamur... 

Exaudi nos Deus, in omni oratione atque deprecatione nostra, pre- 
camur... 

Dicamus omnes: Domine miserere. Ky/(rie eleison), Ky(rie eleison), 
Ky(rie eleison). 


In the Stowe Missal, representing the Irish use, there 
is a very similar litany between the Epistle and Gospel. 
It is as follows ?:— 


Dicamus omnes; “Domine exaudi et miserere, Domine miserere,” ex- 
toto corde et ex tota mente. 


Qui respicis super terram et facis eam tremere.—Oramus [te Domine, 
exaudi et miserere].3 


1. Pro altissima pace et tranquillitate temporum nostrorum, pros 


* The Archbishop of Milan. [The term “papa,” or pope, was not 
restricted to the Bishop of Rome till the time of Gregory VIL, 1073-85.—TR.] 

* F. EK. Warren, The Liturgy of the Celtic Church, p. 229, 

* In the Stowe Missal each verse is followed by the word Oramus only 
A Fulda manuscript, quoted by Bona (Rer. Liturg., ii. 4, § 3), contains 
the same Litany, with a few slight variations. In it it is seen that the 


formulary of the Response ought to be completed as I have here given 
it (cf. Warren, p. 252). | 


200 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


sancta Ecclesia catholica quae a finibus usque ad terminos orbis terrae.— 
Oramus. 

2. Pro pastore n4[ostro] episcopo et omnibus episcopis et presbyteris 
et diaconis et omni clero.—Oramus. 

3. Pro hoc loco et inhabitantibus in eo, pro piissimis imperatoribus 
et omni Romano exercitu.—Oramus. 

4, Pro omnibus qui in sublimitate constituti sunt, pro virginibus, 
viduis et orfanis——Oramus. 

5. Pro peregrinantibus et iter agentibus ac navigantibus et paeni- 
tentibus et catechumenis.—Oramus. . 

6. Pro his qui in sancta Ecclesia fructus misericordiae largiuntur, 
Domine Deus virtutum, exaudi preces nostras.—Oramus. 

7. Sanctorum apostolorum ac martyrum memores simus, ut orantibus 
eis pro nobis veniam mereamur.—Oramus, 

8. Christianum et pacificum nobis finem concedi a Domino precemur. 
—Praesta, Domine, praesta. 

9, Et divinum in nobis permanere vinculum caritatis sanctum Domi- 
num deprecemur.—Praesta. 

10. Conservare sanctitatem et catholicae fidei puritatem Dominum 
deprecemur.—Praesta. 

Dicamus, etc. 


By comparing*this litany with those found in the 
Oriental liturgies, from that of the Apostolic Constitu- 
tions onwards, we shall see that they are all absolutely 
of the same type. We may go even further and say that 
the examples given are nothing more than translations 
from a Greek text. The beginning is precisely the same 
as in the Litany of Constantinople?: “ Etaxwuev wavreg é& 
bAne tie Wuxiic Kal & OAng rie Sravolac judy eirwpev.” 

We may say the same of the form of the response, 
Acéucba cov, txaxovoov Kai éAénoov. As for the petitions 
of the Litany, the text does not correspond exactly with 
any known Greek litanies, but they are arranged in the 
same order and drawn up in the same manner as the 
Greek. There is less difference between the Latin Litany 
and those contained in the Greek liturgies of St. James, 

1 [N. here stands probably for the name of the unnamed bishop.—Tr.] 


2 For note, see p. 575. 
+ Brightman, p. 373. 


THE GALLICAN MASS, 201 


St. Chrysostom, ete., than there is between the latter and 
those of the Apostolical Constitutions.’ 

The Litany was followed by a prayer said by the 
bishop. This was the Collectio post precem. It sums up 
the petitions already recited. The following is the form 
for use on the Nativity from the Missale Gothicum :— 


Exaudi, Domine, familiam tibi dicatam et in tuae ecclesiae gremio 
in hac hodierna solemnitate Nativitatis tuae congregatam ut laudes 
tuas exponat. ‘Tribue captivis redemptionem, caecis visum, peccantibus. 
remissionem ; quia tu venisti ut salvos facias nos. Aspice de caelo sancto 
tuo et inlumina populum tuum, quorum animus in te plena devotione 
confidit, Salvator mundi, qui vivis, etc. 


This collect corresponds with the prayer Kupie wavro- 
kparop, in the Liturgy of the Apostolical Constitutions, 
and with the shorter formulary, Kipse 6 Osdc tuwv, tv 
Exrevn Tavrnv; in the Liturgy of Constantinople. It has 


disappeared from all the Latin liturgies.’ 


1 I add here the most noteworthy coincidences (CP=Byzantine Liturgy ; 
Jac. =the Liturgy of St. James; Cl.=the Liturgy of the Apostolical 
Constitutions): 1. ‘Yrtp ris avwler elphyns (Jac. CP), itp rijs aylas Ka- 
BoduKs Kal &rooroAiKHs éxkAnolas Tis awd mepdrwy ews mepdtwv (Cl.).— 
2. ‘Ymtp rod émiokdrov judy, Tov tTiulov mpecBurepiov, ris év Xpior@ dia- 
xovias, mayTds tov KAhpov (CP).—3. ‘rtp ris aylas povijs ratrns, mdons 
méAews Kal xdpas, Kal rav miorer oikotyrav évy avrais (CP).—‘Ymrtp rod 
evoeBeotdrov Kal pidoxplorov juav Baoiréws, Taytds Tov madariov Kal Tod 
atpatomésov Kal vinns avtav (Jac.).—4. “Yrép BacirAdwyv nal trav év trepoxi 
(Cl.), iwtp. . . wapbévwv, xnpay te Kal dppavav (Cl.).—5. “Yatp mredytwv 
kal éSoimopotvtwy (Cl., CP., Jac.), tevrrevdyrwy (Jac.)—6. ‘Yrtp trav Kapro- 
popodytay ty tH ayla éxkAnoia Kal mwotolyrwy Tois mwéynot Tas éAenuocbvas 
(Cl.).—7. Tis mavaylas . . . Maplas nol mévtrov trav aylov Kat dixalwy 
pynpuovevowper, Srws evxais Kal mperBelais aitay of mdvres éAenBdmev (Jac.).— 
8. Xpioriava ra TEAN THS (ws Nua, avdduva, dvenaicxurTa .. . aitnodpueba 
(Jac.).—9, 10. Thy évérnta rijs xlorews nal Thy Kowwvlay ov mavarylov 
Mvetuaros (Jac.). : 

2 Brightman, op. cté. 

> But as it belongs to the Litany which precedes it, it is worth while 
to recall what has been said above at p. 173, note 1, in regard to the 
corresponding part of the Roman Mass. 


202 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


7. The Dismissal of the Catechwmens. 


GERMAIN: Catechumenum ergo diaconus ideo clamat 
juata anticum Ecclesiae ritum, ut tam judaei quam haeretict 
vel pagani instructi. qui grandes ad baptismum veniebant 
et ante baptismum probabantur) starent in ecclesia et 
audirent consilium Veteris et Novi Testamenti; postea 
deprecarent pro wlos levitae, diceret sacerdos collectam, post 
precem exirent postea forrs qui dignt non erant stare dum 
inferebatur oblatio, et foras ante ostium auscultarent pro- 
stratt ad terram magnalia. Quae cura ad diaconwum vel 
ad ostiarium pertinebat, ut ille® cos admoneret exire, iste 
provideret ne quis indignus retardaretur in templo, dicendo: 
“ Nolite ae Sanctum canibus, neque mittatis mir grins 
ante porcos.” | 

By the second half of the sixth century the cate- 
chumenate had become merely a reminiscence. It was 
necessary then to explain the missa (dismissal) catechu- 
menorum, of which the rite, however, continued to be 
preserved? This ceremony took place after the prayer, 
as in the Liturgy of Constantinople. In the Apostolic 
Constitutions it is placed before the prayer. We cannot 
gather precisely from the text of St. Germain whether it 
was accompanied by special prayers. I am inclined to 
believe that its text has in view the prayers which I 
have just dealt with, but that at the beginning there 
were special prayers, which disappeared with the dis- 
appearance of the catechumens. Thus, at the end of the 
sixth century, at least in the Church of Paris, ‘nothing 
more was said than some such formulary as We quis cate- 
chumenus, catechument recedant, etc. | fait 


1 Probantur, in the printed edition. 

2 Tle eos] illis, in the printed edition. 

® The Council of Epaon 4517), c. 29, still mentions: “Cum ateSiecciet 
procedere commonentur.” 


“THE GALLICAN MASS, — | 203 


The dismissal of the penitents, which is not alluded to 
by St. Germain, was still in use shortly before his time. 
The Council of Lyons, held about the year 517, makes 
éxpress mention of it (c. 6). According to this, the penitents 
must have been sent away ortiaaiity: before the Haye of 
the Faithful? 


8. Procession of the Obdlation. 


GERMAIN: Spiritualiter gubemur silentiwm facere obsere 
vantes ad ostium, id est ut tacentes a tumultu verborum ... 
hoc solum cor intendat ut.in se Christum suscipiat. 

De sono. Sonum autem quod canitur quando procedit 
oblatio, hine tramt exordium. Praecepit Dominus Moysi, 

. Nune autem procedentem ad altarium corpus Christi 
non jam tubis trreprehensibilibus, sed spiritalibus vocibus 
praeclara Christi magnalia dulet modilia psallit Ecclesia 
Corpus vero Domini ideo defertur in turribus quia... San- 
guis vero Christi vdeo specialiter offertur in calice quia... 
Aqua autem ideo miscetur vel quia... 

Patena autem vocatur ubi consecratur oblatio, quia... 
Palla vera linostima . ... Corporalis vero palla ideo pura 
linea est super quam oblatio ponitur, qua .. . Coopertum 
vero sacramentorum ideo exornatur quia... Sirico autem 
ornatur aut awro, vel gemmis. 

Laudes autem, hoc est Alleluia, Johannes in Apocalypsi 
post resurrectionem audivit psallere. Ideo hora ila Domini 
pallio quasi Christus tegitur caelo, ecclesia solet angelicum 
canticum [cantare]. Quod autem habet ipsa Alleluia prima 
et secunda et tertia, signat tria tempora ante legem, sub lege, 
sub gratia. 

The ceremony begins by an injunction to silence and by 
the appointment of a watch at the doors. St. Germain 


1 See above, p. 198, note 1. 
? A corrupt passage. 


204 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


interprets this as applying to the gates of the soul, that is, 
the senses, but the true signification is furnished by the 
Liturgy of St. James, when the deacon exclaims: My t¢ 
THY KaTHXOULEVWY, Mh TIC THY GuvhTwY, pH Tic TOV pH 
Suvapévwv jpiv avvdenOyvac! "AAXAHAoVE éExiyvwre! Tae 
Oipac! ’Opboct wavrec! It has evidently reference to the 
doors of the church, which had to be guarded in order that 
no profane person might enter the assembly. 

The oblation was prepared beforehand, and there was 
bestowed on it by anticipation the same honour which it had 
after consecration. It was even already designated by the 
terms Body and Blood of Christ. The preparation took place 
before the entrance of the celebrant,| and was performed 
with rites and prayers, of which no traces remain in the 
Merovingian manuscripts. Some relics of it are to be 
found in the Irish books, the Stowe Missal, and the Lebhar 
Breac.2, The Mozarabic Missal contains the whole ceremony 
down to the most minute details, It even repeats it at the 
end of the Procession of the Oblation, after having previously 
prefixed it to the entry of the celebrant. Its place after the 
Procession of the Oblation is that which this rite occupies in 
the Ambrosian Missal, and it is that of its counterpart, the 
Offertory, in the present Roman use. The preparation of the 
oblation in this place can be regarded only as a modification 
suggested by the Roman use. We may still recognise the 
latter in the ceremony of the Vecchiont of Milan, who make 
at this point the offering of bread and wine; a custom 
observed also in many Churches of France. The offering by 
the people at this point in the Mass, is a ceremony of Roman 
origin, and is incompatible with that of the processio oblationis, 
a custom common to the Gallican and Oriental rite, 


1 This Gallican peculiarity has passed into the special use of the 
Order of St. Dominic. 

2 Whitley Stokes, The Irish Passages in the Stowe Missal, Calcutta, 1881, 
pp. 8, 14. 


THE GALLICAN MASS, 205 


The bread is brought in a vessel having the form of a 
tower,! and the wine, mixed with water, in a chalice. Besides 
these two eucharistic vessels, the paten also was employed, 
in which the consecrated bread was placed, either at the 
time of the preparation, or at the altar during the con- 
secration. There were also, as it appears, three veils, one 
of which, the corporalis palla, was of linen, without any 
admixture (pura linea). This was the cloth for the altar. 
The other was of silk, and was ornamented with gold, 
and even with gems. It was used to cover the oblation 
after it had been placed upon the corporal. I am ata 
loss to know the purpose served by the palla linostima, 
of which Germain speaks first of all. In the Byzantine 
rite there was one veil to cover the paten and the bread, 
and another to cover the chalice, and a third to cover both 
together. 

During the procession a chant, similar to the Byzantine 
Cheroubicon, was sung by the choir, and ended, like it, 
with the Alleluia. This is what St. Germain calls the 
Sonus. In the Mozarabic Liturgy it bore the name of 
Laudes, a word already met with in the seventh century.? 
At Milan it was called the Antiphona post Evangelium. 
When the sacred elements were placed upon the altar, 
they were covered by the precious veil.2 The choir then 


1 Cf. Greg. Tur., Glor. Mart., 85. The event is taking place at Riom, 
and on the day of St. Polycarp. “Lecta igitur passione (S. Polycarpi) 
cum reliquis lectionibus quas canon sacerdotalis invexit, tempus ad sacri- 
ficium offerendum advenit. Accepta quoque turre diaconus, in qua 
mysterium Dominici corporis habebatur, ferre cepit ad ostium; ingres- 
susque templum ut eam altari superponeret, elapsa de manu ejus ferebatur 
in aera, et sic ad ipsam aram accedens, nunquam eam manus diaconi potuit 
adsequi; quod non alia credimus actum de causa, nisi quia pollutus erat 
in conscientia.” Krush, in dealing with this passage, is wrong in con- 
founding the use of this tower with that of the Capsa, in which the 
Eucharist was carried in the Roman Mass, 

? Isidore, De Heel. Off., i. 13; Conc. Tol., iv. 11. 

* This veil is mentioned several times by Gregory of Tours (Hist. Fr., 

P 


206 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


sang a sacred chant, which St. Germain calls Laudes, or 
Alleluia. This was the Sacrificicum, or Offertorium, of the 
Mozarabic Liturgy,) and the Oferenda of the Milanese. 
I append the Mozarabic text of these two chants for the 
Nativity : 


Laudes : 

Alleluia! Redemptionem misit Dominus populo suo: mandavit in 
acternum testamentum suum; sanctum et terribile nomen ejus. Alleluia ! 

Sacrifictum : z ae 

Parvulus. natus est nobis et filius datus est nobis; et factus est 
principatus ejus super humeros ejus. Alleluia! Alleluia! ; 


There are ordinarily in the Mozarabic Liturgy two 
verses in the Sacrificiwm, so by combining these two chants 
the triple Alleluia was obtained of which St. Germain 
speaks. The idea of grouping these arose naturally from 
the fact that they originally followed each other immediately. 
The prayers, which are at present interposed between them 
in the liturgies of Milan and Toledo, are, as I have already 
said, not in their original place—at least some of them; 
the others are secret prayers, which were recited privately 
by the officiating priest whilst the choir was engaged in the 
chant. 


9. The Prayer of the Veil. 


St. Germain does not speak of this. It was preceded 
by a kind of preface, or invitatory, addressed, not to God, 
but to the congregation. 


vii. 22; Virtutes S.. Martini, ii. 25; Vitae PP., viii. 11). We see from 
this last text that the stuff out of which it was made could not have 
been transparent, for the veil was meant to hide the mystertum corporis 
sanguinisque dominict. 

1 Sacrificium is the term employed in the liturgical books; offertorium 
is found in St. Isidore (loc. cit., 14): ‘De offertoriis. Offertoria, quae in 
sacrificiorum honore canuntur,” ete. pt 


THE GALLICAN MASS, 207 


PRAEFATIO MISSAE. 


Sacrosanctum beatae Nativitatis diem, in quo, nascente Domino, 
virginalis uteri arcana laxata sunt, incorruptorumque genitalium pondus 
saeculi levamen effusum est, sicut exoptavimus votis ita veneremur et 
gaudiis. Hic namque ortus die splendidior, luce coruscantior est. In 
hoc omnipotentem Deum qui terrenam fragilemque materiam causa 
nostrae redemptionis adsumpsit, Fratres dilectissimi, supplices depre- 
cemur, uti nos, quos ortu corporis visitavit, societate conversationis 
edocuit, praecepto praedicationis instituit, degustatione mortis redemit, 
participatione mortis amplexus est, divini Spiritus infusione ditavit, sub 
perpetua devotione custodiat; et in his beati famulatus studiis per- 
manere concedat qui cum Patre et Spiritu Sancto vivit et regnat Deus 
in saecula saeculorum. , 


COLLECTIO SEQUITUR. 


Deus, qui dives es in misericordia, qua mortuos nos peccatis con- 
vivificasti Christo filio tuo, ut formam servi acciperet qui omnia formavit, 
ut qui erat in deitate generaretur in carne, ut involveretur in pannis qui 
adorabatur in stellis, ut jaceret in praesepio qui regnabat in caelo; in- 
vocantibus nobis aurem majestatis tuae propitiatus adcommoda, donans 
hoc per ineffabilem tuae misericordiae caritatem, ut qui exultavimus de 
nativitate Filii tui, qui vel ex virgine natus vel ex Spiritu sancto re- 
generatus est, pareamus praeceptis ejus quibus nos edocuit ad salutem. 
Praesta, per dominum nostrum Jesum Christum Filium tuum, qui 
tecum, ete. 


In the Ambrosian and Mozarabic liturgies these for- 
mularies are preceded by a salutation.! St. Isidore gives 
them as the two first prayers of the Mass. They form, 
in fact, only one prayer, and that not the first; but St. 


1 It was at this point that the Kiss of Peace occurred formerly in the 
Milanese use. The deacon gave the signal for it by the words, Pacem 
habete! He then added: Hrigite vos ad orationem! to which the response, 
Ad te Domine, was given. Of. the 3ol K’pre, a frequent response in the 
Greek liturgies. At the present day the words Hrigite vos ad orationem 
are omitted from the liturgical books, and the response Ad te Domine has 
no longer, consequently, its natural sense. 


208 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


Isidore understood that the Mass did not begin until 
after the singing of the Offertory.1 At Milan this prayer 
was called the Oratio super sindonem. In the other 
Gallican liturgies it has no special name. It is evidently 
the counterpart of the prayer Super oblata, or Secreta, in 
the Roman Missal. In the Mozarabic Liturgy the inyi- 
tatory is separated from the prayer in the following 
manner: the priest, having said Oremus, the choir sings 
the trisagion, “Aytoc, aytoc, aytoc, Domine Deus, rex aeterne, 


tibi laudes et gratias! ‘Then the priest proceeds: Leclesiam 


sanctam catholicam in orationibus in mente habeamus; ut 
cam Dominus fide et spe et caritate propitius ampliare 
dignetur; omnes lapsos, captivos, infirmos atque peregrinos 
in mente habeamus, ut eos Dominus propitius redimere, 
sanare, et confortare dignetur. The choir answers: Praesta, 
aeterne, omnipotens Deus / and then follows the prayer. 


10. The Reading of the Diptychs,? 


GERMAIN: Nomina defunctorum ideo hora illa reci- 
tantur qua palliwm tollitur, qua tune ert resurrectio 
mortuorum quando adveniente Christo caeum sreut liber 
plicabitur. 

A formulary for the diptychs is preserved in the 
Mozarabic Liturgy— 


Offerunt Deo Domino oblationem sacerdotes nostri,? papa Romensis 


1 De Eccl. Of, i.15: “Ordo autem missae et orationum quibus oblata 
Deo sacrificia consecrantur primum a sancto Petro est institutus, cujus 
celebrationem uno eodemque modo universus peragit orbis (this ought to 
be interpreted), Prima earumdem oratio admonitionis est erga populum, 
ut excitentur ad exorandum Deum; secunda invocationis ad Deum est, ut 
clementer suscipiat preces fidelium oblationesque eorum.” 

® See note, p. 575. 

3? The Bishops of Spain. The name of the Pope ought always to be 
given. Council of Vaison (529), c. 4: “ Et hoc nobis justum visum est 


THE GALLICAN MASS. 209 


et reliqui, pro se et pro omni clero ac plebibus ecclesiae sibimet con- 
signatis vel pro universa fraternitate. 

Item offerunt universi presbyteri, diaconi, clerici ac populi circumas- 
tantes, in honorem sanctorum, pro se et pro suis. ’ 

Ry. Offerunt pro se et pro universa fraternitate. 

Facientes commemorationem beatissimorum apostolorum et martyrum, 
gloriosae’ sanctae Mariae Virginis, Zachariae, Joannis, Infantum, Petri, 
Pauli, Johannis, Jacobi, Andreae, Philippi, Thomae, Bartholomaei, Matthei, 
Jacobi, Simonis et Judae, Matthiae, Marci, et Lucae.—Ry. Et omnium 
martyrum., 

Item pro spiritibus pausantium, Hilarii, Athanasii, Martini, Am- 
brosii, Augustini, Fulgentii, Leandri, Isidori, etc.—Ry. Et omnium 
pausantium,? 


I will quote also a formulary for the reciting of the 
diptychs according to the use of an Irish Church. It is 
to be found in the Stowe Missal, inserted in the middle 
of the Memento of the dead used in the Roman Mass.® 


Cum omnibus in toto mundo offerentibus sacrificium spiritale Deo 
Patri et Filio et Spiritui sancto sanctis ac venerabilibus sacerdotibus, 


ut nomen domni Papae quicumque sedi apostolicae praefuerit, in nostris 
ecclesiis recitetur.” 

+ The words gloriosae . . . infantum must have been a later addition. 
They are not provided for in the formulary which goes before: apostoloruwm 
et martyrum. ‘The names of the martyrs have disappeared. 

* This formulary must differ widely from its primitive text. It has, 
nevertheless, preserved certain vestiges of antiquity, notably the grouping 
of the holy confessors with the ordinary dead. Mabillon compares it with 
the commemorative formulary, which appears at the end of the Rule of 
Aurelian, Bishop of Arles, of the sixth century (Migne, Pat. Lat,, vol. Ixviii. 
p. 395). The Liber Ordinum contains (p. 235) a text of similar form to that 
of the present Missal. 

* Warren, loc. cit., pp. 237, 240. The formulary is interrupted by a 
litany and a prayer of which we need not take account. These pieces 
occupy two intercalated leaves (29, 30) (Warren, p. 200), in a later hand- 
writing. The names in the Litany, both Latin and Irish, are all in the 
yocative, and are preceded by the word Sancte, and followed by Ora pro 
nobis. In the primitive list—the only one which I cite here—the Latin 
and Irish names are all isolated, and in the genitive case, as the construction 
of the sentence requires. 

* [have restored the usual orthography for the ordinary text, but nct 
for the proper names. 


210 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


offert senior noster N. presbyter, pro se et pro suis et pro totius 
ecclesiae coetu catholicae, et pro commemorando anathletico gradu 
venerabilium patriarcharum, prophetarum, apostolorum et martyrum et 
omnium quoque sanctorum, ut pro nobis dominum Deum nostrum 
exorare dignentur: Ablis,' Zeth, Enoc, Noe, Melchsedech, Abrache, 
Isac, Jacob, Joseph, Job, Mosi, Essu,? Samuelis, David,  Heliae, 
Helessiae, Essaiae, Heremiae, Ezechelis, Danielis, Hestre,’  Osse, 
Johel, Amos, Abdiae, Jonae, Michiae, Nauum, Ambacuc, Sophoniae, 
Agiae, Sachariae, Malachiae, Tobiae, Ananiae, Azariae, Misabelis, Macha- 
beorum ; 

item Infantium,* Johannis Baptiste et Virginis Mariae, Petri, Pauli, 
Andriae, Jacobi, Johannis, Pilipi, Barthalomae, Tomae, Mathei, Jacobi, 
Simonis, Tathei, Madiani,® Marci, Lucae, Stefani, Cornili, Cipriani et 
ceterorum martirum ; 

Pauli, Antoni, et ceterorum patrum heremi Sciti §: ay. 

item episcoporum: Martini, Grigori, Maximi, Felicis, Patrici, 
Patrici, Secundini, Auxili, Isernini, Cerbani, Erci, Catheri, Ibori, 
Ailbi, Conlai, Maicnissae, Moinenn, Senani, TF inbarri, Cuani,’ 
Colmani, Cuani, Declach, Laurenti, Melleti, Justi, Aedo, Dagani, 
Tigernich, Muchti, Ciannani, Buiti, Bogen, ‘Declani, Carthain, Maile. 
ruen 9; 

item et sacerdotum: Vinniani, Ciarani, Oengusso, Endi, Gilde, 
Brendini, Brendini, Cainnichi, raed Columbe, Colmani, Comgelli, 
Coemgeni ; 

et omnium pausantium, qui nos in dominica pace praecesse- 
runt ab Adam usque in hodiernum diem, quorum Deus nomina 
nominavit et novit.!° 


1 Abelis. 
2 Jesu = Joshua. 
* Esdrae. 
* The Holy Innocents. 
5 Matthias. His name is repeated twice i in error. 
* The desert of Scaete. 
7 [Partly erased.—Tr. ] 
®* The three immediate successors of St. Augustine in the see of 
Canterbury. Augustine himself is omitted, clearly owing to an oversight 
of ed editor, or of the copyist [or from Celtic antipathy to him.—Tr.]. 
“Tf, as is probable, the Maelruen here mentioned was Maelruain 
of nehiaene this part of the manuscript must have been written after 
AD. 792, in which year this bishop died.” Whitley Stokes, op. cit. 
p. 5. | 
1° So manuscript. 


THE GALLICAN MASS, | ahi 


The recitation of the diptychs was followed by the prayer 
Post nonuna :— 


‘COLLECTIO POS? NOMINA. 


Suscipe, quaesumus, Domine Jesu omnipotens Deus, sacrificium 
laudis oblatum quod pro tua hodierna Incarnatione a nobis offertur; 
eG per eum sic propitiatus adesto ut superstitibus vitam, defunctis 
requiem tribuas sempiternam. Nomina quorum sunt recitatione com- 
plexa scribi jubeas in aeternitate, pro quibus apparuisti in carne, 
Salvator mundi, quicum coaecterno Patre vivis et regnas, etc. 


This is the third of the prayers of the Mass according 
to St. Isidore.* 


11. The Kiss of Peace. 


GERMAIN: Pacem autem ideo Christiani? mutuo pro- 
ferunt ut per mutuum osculum teneant in se caritatis 
affectum. 


The following prayer accompanied the ceremony of the 
Kiss of Peace ® :— 


COLLECTIO AD PACEM. 


Omnipotens sempiterne Deus, qui hunc diem Incarnationis tuae 
et partus beatae Mariae virginis consecrasti, quique discordiam 
vetustam per transgressionem ligni veteris cum angelis et homnibus 
per Incarnationis mysterium, lapis angularis, junxisti; da familiae 
tuae in hac celebritate laetitiam; ut qui te consortem in carnis 


® 


1 Op. cit. “Tertia autem effunditur pro offerentibus sive pro defunctis 
fidelibus, ut per idem sacrificium veniam consequantur.” 

2 Christi, in the printed edition. 

* Isidore, op. cit.; “Quarta post haec infertur pro osculo pacis, ut 
charitate reconciliati omnes invicem digne sacramento corporis et sanguinis 
Christi consocientur, quia non recipit dissensionem cuiusquam Christi 
indivisibile vorp us.” 


2123 CIIRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION 


propinquitate laetantur, ad summorum civium unitatem, super quos 
corpus adsumptum evexisti, perducantur; et’ semetipsos per externa 
complexa jungantur, ut jurgii non pateat interruptio, qui te auctorem 
gaudent in sua natura per carnis venisse contubernium, Quod ipse 
praestare digneris, qui cum Patre, etc. 


In the Mozarabic Liturgy, which alone has preserved 
both the order and formularies of this ceremony, the 
prayer ad Pacem is said before the Kiss of Peace; 
then follows the long Salutation, which in the Syro- 
Byzantine liturgies precedes the Eucharistic prayer— 


Gratia Dei Patris omnipotentis, pax ac dilectio domini nostri Jesu 
Christi, et communicatio Spiritus sancti sit semper cum omnibus 
vobis.” 

Ry. Et cum hominibus bonae voluntatis. 

Quomodo astatis pacem facite. 


During the giving of the Kiss of Peace the choir sings 
a respond— 


Pacem meam do vobis; pacem meam commendo vobis; non sicut 
mundus dat; pacem do vobis—Y. Novum mandatum do vobis ut 
diligatis invicem—Pacem meam, etc.—Y. Gloria et honor Patri et 
Filio et Spiritui sancto.—Pacem meam, etc. 


In the present Ambrosian rite the Kiss of Peace 
occurs, as at Rome, immediately before the Com- 
munion, but this was not its original position, From 
Pope Innocent’s letter to Decentius, written at the 
beginning of the fifth century, we see that the custom 
of giving the Kiss of Peace before the consecration 


1 Some such expression as sic inter must be here supplied. 

2 Clem. “‘H xdpis rod mayroxpdtopos @cot kal 7% aydrn Tov Kuplov jar 
Inco Xpiorod Kal 7 Kowwvia Tov aylov Tvevyaros torw peta wdvtwy duar.” 
The Latin adds only the words Patris and Pax; the whole of the remainder 
being nothing more than a translation from the Greek. The formularies 
of the Greek and Oriental liturgies depart more widely from the text of 
the Apostolical Constitutions, 


THE GALLICAN MASS, ~ 213 


prayers (ante confecta mysteria) was in full observance in 
North Italy. A vestige of this custom is to be found in 
the invitatory of the deacon, Pacem habete, which occurs 
in the Milanese Liturgy before the prayer super sin- 
donem. As for the reading of the diptychs, we see 
from the same document that it also took place before 
the Preface and the Canon. It has now, owing to the 
adoption of the Roman Canon, disappeared from the 
Ambrosian Liturgy. 


12. The Eucharistic Prayer. 


GERMAIN: Sursum corda ideo sacerdos habere admonet 
ut nulla cogitatio terrena maneat wm pectoribus nostris in 
hora sacrae oblationis, etc. 

After the long salutation given above, the Mozarabic 
Liturgy furnishes the following text for the _ initial 
_versicles :— 


Introibo ad altare Dei. © 

— Ad Deum qui laetificat juventutem meam. 

Aures ad Dominum! 

— Habemus ad Dominum, 

Sursum corda! 

— Levemus ad Dominum, 

Deo ac Domino nostro Jesu Christo filio Dei, qui est in caelis, dignas 
laudes dignasque gratias referamus ! 

— Dignum et justum est. 


Then the celebrant begins the Eucharistic prayer, 
called contestatio} or iwmmolatio in Gaul, and dJlatio in 
‘Spain. This last designation, to which St. Isidore wit- 
nesses,” ought to be compared with the analogous Greek 


4 Greg. Tur., Virt. S. Martini, ii. 14. This is the term most frequently 
employed in the Merovingian liturgies, and in the Bobbio Sacramentary, 
but we find somewhat frequently in the Missale Gothicum and Missale 
Gallicanum, the term immolatio. 

8 Op. cit.: “ Quinta denique infertur illatio in sanctificatione oblationia, 


214 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


term avapopa. The Gallican contestatio is the ae aheets of 
the Roman. Preface. . 


Vere dignum et justum est, aequum et salutare est, nos tibi gratias 
agere, Domine sancte, Pater omnipotens, aeterne Deus; quia hodie 
dominus noster Jesus Christus dignatus est visitare mundum, processit 
de sacrario corporis virginalis et descendit pietate de caelis.. Cecinerunt 
angeli “Gloria in excelsis’ cum humanitas claruit Salvatoris. Omnis 


denique turba exultabat angelorum, quia terra regem suscepit aeternum, - 


Maria beata facta est templum pretiosum portans dominum dominorum. 
Genuit enim pro nostris delictis vitam praeclaram ut. mors pelleretur 
amara. Illa enim viscera quae humanam non noverant maculam Deum 
portare meruerunt. Natus est in mundo qui semper vixit et vivit in 
caelo, Jesus Christus Filius tuus dominus noster. Per quem majestatem 
tuam laudant Angeli, etc. | 


Here follows the singing of the Sanctus, which is common 
to all the liturgies. The text of the Mozarabic Missal 
varies in no respect from that of the Roman text at present 
in use. : 

The prayer that follows, Collectio post Sanctus, serves 
merely to connect the Sanctus with the account of the 
institution of the Eucharist. As in the Oriental liturgies,1 
it begins regularly with the words Vere Sanctus. St. 


Isidore does not distinguish it from the prayer which 


precedes it, but in the liturgical books it is clearly separate. 
As arare exceptional instance, the words Vere Sanctus do 
not appear in the Missale Gothicum at this point in the 
Mass for the Nativity. 


POST SANCTUS, 


Gloria in excelsis Deo et in terra pax hominibus bonae voluntatis ! 


in qua etiam et ad Dei laudem terrestrium creaturarum virtutumque 
caelestium universitas provocatur et Hosanna in excelsis cantatur, quod 
Salvatore de genere Dayid nascente salus mundo usque ad excelsa 
posnarit ks 

1 “*Ayios yap el ws dAydas, kal aad Se . . (Cl. O.P.).—Ayios ef, Barred 
tov aylwy nal mdons aywaodtrvns kipios . . . (Jac.).—TNAhpys yap €oriv, os 
dANdGs, 6 odpayds Kal yh THs wylas cod SdEns Caled! + i 


a te 


THE GALLICAN MASS. 215 


Quia adpropinquavit rcdemptio nostra, venit antiqua expectatio gentium, 
adest promissa resurrectio mortuorum, jamque praefulget aeterna expec- 
tatio beatorum; per Christum dominum nostrum. Qui pridie quam pro 
nostra omnium salute pateretur. ... 


The Ambrosian Liturgy of the present day follows 
here the order and text of the Roman Canon, but there 
still remains in it a remarkable trace of its original con- 
formity with the Gallican arrangement. In the Mass for 
Saturday in Holy Week the Sanctus is connected with 
the Qui pridie by a single and unusual formulary of an 
unmistakably Gallican type: 


POST SANCTUS. 


Vere sanctus, vere benedictus dominus noster Jesus Christus filius 
tuus. Qui, cum Deus esset majestatis, descendit de caelo, -formam 
servi qui primus perierat suscepit, et sponte pati dignatus est ut eum 
quem ipse fecerat liberaret. Unde’ et hoc paschale sacrificium tibi 
offerimus pro his quos ex aqua et Spiritu sancto regenerare dignatus 
es, dans eis remissionem omnium ‘peccatorum, ut invenires eos in 
Christo Jesu domino nostro; pro quibus tibi, Domine, supplices fundi- 
mus preces ut nomina eorum pariterque famuli tui imperatoris scripta 
habeas in libro viventium. Per Christum dominum nostrum, qui pridie 
quam pro nostra et omnium salute pateretur, accipiens panem, etc.? 


In the ancient Gallican books the account of the 
institution of the Eucharist is always omitted, or is merely 
indicated by the first words of it. The celebrant must 
have known it by heart. The following is the Ambrosian 
text :— | 


* 


Qui pridie quam pro nostra et omnium salute pateretur, accipiens 


1 This sentence is somewhat analogous to the Hane igitur of the Mass 
for Easter in the Roman use. 

2 It is hardly necessary to draw attention to the fact that the printed 
Missals, and even the late manuscript Missals of the Middle Ages, have 
adopted here the first part of the Roman Canon, although this leads to 
its double employment. I refer to the Sacramentary of ,Biasca and those 
of a similar age, . 


216 CHKISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


panem elevavit oculos ad te, Deum Patrem suum omnipotentem, tibi 
gratias agens benedixit, fregit, deditque discipulis suis dicens ad eos: 
“Hoc est enim corpus meum.” Simili modo, postea quam caenatum est, 
accipiens calicem elevavit oculos ad caelos, ad te, Deum Patrem suum 
omuipotentem, item tibi gratias agens, benedixit, tradidit discipulis suis, 
dicens ad eos: “ Accipite et bibite ex eo omnes; hic est enim calix san- 
guinis mei, novi et aeterni testamenti, mysterium fidei, qui pro vobis et pro 
multis effundetur in remissionem peccatorum.” Mandans quoque et dicens 
ad eos: ‘“Haec quotienscumque feceritis, in meam commemorationem 
facietis, mortem meam praedicabitis, resurrectionem meam adnuntiabitis, 
adventum meum sperabitis, donec iterum de caelis veniam ad vos, 


The following is the text of the Mozarahic Missal :— 


[Adesto,! adesto, Jesu, bone pontifex, in medio nostri, sicut fuisti in 
medio discipulorum tuorum; sanctifica hanc oblationem ut sanctificata su- 
mamus per manus sancti angeli tui, sancte domine ac redemptor aeterne. | 

Dominus noster Jesus Christus in qua nocte tradebatur accepit panem 
et gratias agens benedixit ac fregit, deditque discipulis suis, dicens: 
“ Accipite et manducate: hoc est corpus meum quod pro vobis tradetur. 
Quotiescumque manducaveritis, hoc facite in meam commemorationem.” 
—ky. Amen.—Similiter et calicem postquam caenavit, dicens: “ Hic est 
calix novi testamenti in meo sanguine, qui pro vobis et pro multis effun- 
detur in remissionem peccatorum. Quotiescumque biberitis, hoc facite 
in meam commemorationem.”—Ry. Amen.—Quotiescumque manduca- 
veritis panem hunc et calicem istum biberitis, mortem Domini aununtia- 
bitis, donec veniet in claritatem de caelis—Ry. Amen. 


The last sentence in each of these formularies is 
suggested by a passage from St. Paul (1 Cor. xi. 26). A 
similar adoption appears in the Liturgy of the Apostolical 
Constitutions, and in those of St. James, St. Basil, St. Cyril, 
and of St. Basil as used by the Copts. 

The agreement of the Mozarabic and Ambrosian litur- 
gies with each other, and with the Eastern liturgies, in 
a detail of this importance, is a remarkable coincidence. 


1 The prayer Adesto cannot be primitive, for in the Merovingian Missais 
of the seventh and eighth centuries the Vere Sanctus always precedes imme- 
diately the words of institution. This prayer, however, is not fuund either 
in the Liber Ordinum (p. 238) or in the (unpublished) Sacramentary of 
Toledo. 


THE GALLICAN MASS. Bh 


13. The Epiclesis. 


Then follows a prayer! in which there is an elaboration 
of two themes, one of the commemoration of the Lord, 
and the other of the Eucharistic change effected by the 
operation of the Holy Spirit. It sometimes happens, more- 
over, that neither of these ideas is found expressed. I will 
give here two specimens, both of them taken from the Missale 
Gothicum, the first for the Mass of the Nativity, and the 
second for that of the Circumcision. The prayer is prefaced 
by a rubric, which appears in the different forms, Post 
secreta, Post pridie, Post mysterium.? 


Post Secreta.— Christmas. 


Credimus, Domine, adventum tuum; recolimus passionem tuam. 
Corpus tuum in peccatorum nostrorum remissionem confractum est, 
sanguis sanctus tuus in pretium nostrae redemptionis effusus est; qui 
cum Patre et Spiritu sancto vivis et regnas in saecul[a saeculorum]. 


Circumcision. 


Haec nos, Domine, instituta et praecepta retinentes, suppliciter oramus 
uti hoc sacrificium suscipere et benedicere et sanctificare digneris: ut 
fiat? nobis eucharistia legitima in tuo Filiique tui nomine et Spiritus 
sancti, in transformationem corporis ac sanguinis domini Dei nostri Jesu 
Christi, unigenti tui, per quem omnia creas, creata benedicis, benedicta 
sanctificas et sanctificata largiris, Deus, qui in trinitate perfecta vivis et 
regnas in saecula saeculorum. 


Here is another Mozarabic piclesis taken from the 
Liber Ordinum* :— 


* Isidore, op. cit.: “Porro sexta ex hince succedit, conformatio sacra- 
menti, ut oblatio quae Deo offertur, sanctificata per Spiritum sanctum, 
Christi corpori ac sanguini conformetur.” 

? The rubric Post pridie is peculiar to the Mozarabic books. It is re- 
markable that the text Dominus noster Jesu Christus in qua nocte tradebatur 
does not contain the word pridie. The rubric must belong to a more ancient 
time when in the Spanish, as in the other Latin books, the words of institu- 
tion were introduced by the phrase qui pridie quam pateretur. 

* The words which follow are a sort of customary phrase, characteristic 
of the Gallican Epiclesis. 

* Edited by Dom Férotin, p. 265, (Firmin-Didot, Paris, 1904.) 


218 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


Memores sumus, eterne Deus, Pater omnipotens, gloriosissime 
passionis domini nostri Iesu Christi Filii tui, resurrectionis etiam et eius 
ascensionis in celum; petimus ergo maiestatem tuam, Domine [ascen- 
dant] preces humilitatis nostre in conspectu tue clementie, et descendat 
super hune panem et super hunc calicem plenitudo tue diuinitatis. De- 
scendat etiam, Domine, illa sancti Spiritus tui incomprehensibilis maiestas, 
sicut quondam in Patrum hostiis mirabiliter descendebat, ac presta, 
Domine, ut huius panis uinique substantia sanis custodiam adhibeat, 
languentibus medicinam infundat, discordantibus insinuet reconciliationem 
et supereminentem pacis augeat karitatem, stultis infundat sapientiam 
et sapientibus ne extollantur tribuat disciplinam, omnibusque ad te con- 
fugium facientibus plenissimam conferat sospitatem et em celestis 
plebem tuam faciat coheredem. Amen. 


These short formularies have been replaced in the 
Milanese use by the Unde et memores, etc., continuing the 
Roman Canon. But even here also we can distinguish 
in the most ancient manuscripts a trace of conformity with 
the Gallican use. In these manuscripts the prayers Unde et 
memores, Supra quae, Supplices te rogamus, Memento, and 
Nobis quoque, are omitted on Maundy Thursday, and are 
replaced by the following formulary *:— 


Haec facimus, haec celebramus, tua, Domine, praecepta servantes et 
ad communionem inviolabilem hoc ipsum sane corpus Domini sumimus 
mortem dominicam nuntiamus. . | | 


14. The Fraction. 


Germain: Confractio vero et commiatio corporis Domini 
tantis mysteriis declarata ... In hae confractione sacerdos 
vult augere; thidem debet addere, quia tunc caelestia terrenis 
miscentur et ad orationem sacerdotis caeli aperiuntur. Sacer- 
dote autem frangente, supplex clerus psallit antiphonam, quia 
[Christo] patiente dolore mortis, omnia? trementis testata 


1 The Canon for Maundy Thursday was published by Muratori (Lit. 
Romana Vetus, vol. i. p. 133) from a manuscript which now belongs to the 
Marquis Trotti (described by Mons. Delisle, op. cit., p. 205). A better edition 
of it was put forth by Sig. Ceriani, in his Notitia Liturgiae Ambrosianae, 1895. 

2 Sic. Ihave supplied Christo ; something more seems wanting. 


THE GALLICAN MASS. 219 


sunt elementa. Oratio vero dominica pro hoc ibidem ponitur 
ut omnis oratio nostra in dominica oratione claudatur. 

The Fraction was a complicated matter; a certain 
amount of superstition was imported into this ceremony at 
an early date. The particles of the Host were arranged upon 
the paten in such a manner as to represent the human form. 
The Council of Tours (567) denounced this practice, and 
decreed that the portions should be arranged in the form 
of a cross! This is still, with a slight variation, the Moz- 
arabic custom. The particles of the Host are disposed as 
follows, each having its special designation corresponding 
to a mystery in the life of Christ :— 


Corporatio 


Nativitas Resurrectio 
Circumcisio 
Gloria 
Apparitio 
Regnum 


Passio 


1 “Ut corpus Domini in altari non in imaginario ordine, sed sub crucis 
titulo componatur” (Conc. Tur., ii. c. 3). It was to correct the same abuse, 
I believe, that Pope Pelagius I. wrote (about 558) a letter to Sapaudus, 
Bishop of Arles (Jaffé, 978): “Quis etiam illius non excessus, sed sceleris 
dicam, redditurus est rationem, quod apud vos idolum ex similagine, ve 
iniquitatibus nostris! patienter fieri audivimus, et ex ipso idolo fideli 


220° CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


In Ireland the Host was divided in seven different 
manners, according to the festivals;} at ordinary Masses 
into five particles, on the festivals of saints (confessors) and 
virgins into seven, on the festivals of martyrs into eight, 
on Sundays into nine, on the festivals of the Apostles into 
eleven, on the kalends of January and on Thursday in 
Holy Week into twelve, on the Sunday after Easter and on 
Ascension Day into thirteen, and on the festivals of the 
Nativity, Easter, and Pentecost, into sixty-five. They were 
arranged in the form of a cross, with certain additional 
complications when they were numerous. At the com- 
munion each of the parts of the cross, or of its additions, 
was distributed to a special group of persons, that is, priests, 
monks, etc. 

During this ceremony the choir chanted an antiphon, 
which was called in the Ambrosian Liturgy the Con- 
fractorium. A chant of this character is implied in the 
Mozarabic Liturgy, but in the books now in use it is 
replaced by the recitation of the Creed. The following text 
occurs only in the Stowe Missal; and it is to be noted that 
it is not an antiphon, but a respond. 


Fiat, Domine, misericordia tua super nos quemadmodum speravimus 
in te. 

Cognoverunt Dominum, alleluia, in fractione panis, alleluia. 

Panis quem frangimus corpus est domini nostri Jesu Christi, alleluia. 

Calix quem benedicimus, alleluia, sanguis est domini nostri Jesu Christi, 
alleluia, in remissionem peccatorum nostrorum, alleluia. 

Fiat, Domine misericordia tua super nos, alleluia, quemadmodum 
speravimus in te, alleluia. 

Cognoverunt Dominum, alleluia. 


populo, quasi unicuique pro merito, aures, oculos, manus ac diversa singulis 
membra distribui?” 

1 A treatise in Irish on the Mass (tenth century) in the Stowe Missal, 
Whitley Stokes, p. 10. [Warren, l.c., p. 241—Tr.] Of. above, p. 148, note 2, 


THE GALLICAN MASS. 221 


When the chant was ended, the Lord’s Prayer,! with, as 
in all the liturgies, a short preface at the beginning and an 
elaboration of the Libera nos a malo at the end, was then 
said. I append the text of the latter from the Missale 
Gothicwm for Christmas Day— 


Non nostro praesumentes, Pater sancte, merito, sed domini nostri 
Jesu Christi Filii tui obedientes imperio, audemus dicere : 

Pater noster, etc. 

Libera nos, omnipotens Deus, ab omni malo, ab omni periculo, et 
custodi nos in omni opere bono, perfecta veritas et vera libertas, Deus, 
qui regnas in saecula saeculorum. 


The Pater noster was said, not only by the priest, but 
also by the congregation.” At present the participation of 
the congregation is confined, in the Mozarabic rite, to the 
reciting of Amen to each of the petitions in the Pater 
noster. 

Then came the rite of the Commixtio, The celebrant 
dipped one or more of the consecrated particles into the 
chalice. In the Mozarabic rite of the present day it is 
the particle reynwm which is used for this purpose. The 
celebrant holds it over the chalice and says thrice— 


Vicit leo de tribu Juda, radix David, alleluia. 


To which is said the response— 


Qui sedes super Cherubim, radix David, alleluia, 


1 This is the last of the seven prayers enumerated by St. Isidore (op. 
eit.): “ Harum ultima est oratio qua Dominus noster discipulos suos orare 


_ instituit,” ete. In Spain it was customary to recite the Nicene Creed 


before the Pater noster. This custom was instituted by a decree of the 
third Council of Toledo (589), c. 2 (ef. Isidore, op. cit., c. 16). 
2 Greg. Tur., Virt. S. Martini, ii. 30. This is the Greek custom; ef, 
Greg. M., Ep., ix. 12 (26). 

Q 


222 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


He then lets the particle fall into the chalice, saying— 


Sancta sanctis! Et conjunctio corporis domini nostri Jesu Christi sit 


sumentibus et potantibus nobis ad veniam, et defunctis fidelibus praestetur 
ad requiem. 


The order of the ceremonies, according to the Mozarabic 
rite, is attested by the fourth Council of Toledo, c, 17, which 
mentions, in the first instance, the Lord’s Prayer, then the 
Commixtio (conjunctionem panis et calicis), then the Bene- 
diction, and finally the Communion. , 

In the Ambrosian rite the Pater noster is recited after 
the Fraction, but the Commixtio follows immediately after 
the latter, as in the Roman use from the time of Gregory. 
The Sancta sanctis has also disappeared. 


15. The Benediction. 


GERMAIN! : Benedictionem vero popult sacerdotibus Sundere 
Dominus per Moysen mandavit.... Propter servandwm 
honorem pontificis sacri constituerunt canones ut longiorem 
benedictionem episcopus proferret, breviorem presbyter funderet, 
dicens®: “Pax, fides et caritas et communicatio corporis 
et sanguinis Domini sit semper vobiscum.” 

The Benediction was the occasion of the introduction of 
a great number of formularies, varying with the festivals of 
the year, formularies which survived in France even after 
the adoption of the Roman Liturgy. They are still found, 
at the moment I write, in the ritual of the Church of 
Lyons. The deacon calls upon the faithful to bow their 
heads for the blessing of. the bishop. The formulary which 


Cf. Isidore, op. cit., c. 17. 
* Dicit, in the printed editions. — 


THE GALLICAN MASS. 223 


he employed, as attested by St. Cesarius of Arles,! is still 
used in the Mozarabic rite: Humiliate vos benedictioni ! 
This is the counterpart of the Greek formulary: Tdc¢ kepadag 
nuov Te Kupiy cAivwpev! After the ordinary salutation,” the 
bishop pronounces a blessing in several sentences, to each 
of which the congregation reply, Amen. The following is 
the text of the Missale Gothicum :— 


Deus, quiadventum tuae majestatis per angelum Gabrihelem priusquam 
descenderes nuntiare jussisti, 

Qui dignanter intra humana viscera ingressus, ex alvo virginis hodie 
es mundo deteiiiontis, 

Tu, Domine, benedic hance familiam tuam, quam hodierna’ solemnitas 
in adventu tuo fecit gaudere ; 

Da pacem populo tuo, quem pretiosa nativitate vivificas et passionis 
tolerantia a morte perpetua redemisti ; 

Tribue eis de thesauro tuo indeficientis divitias bonitatis; reple eos 
scientia, ut impollutis actibus et puro corde sequantur te ducem justitiae, 
quem suum cognoscunt factorem ; 

Et sicut in diebus illis advenientem te in mundo pertfidia Herodis 
expavit et periit rex impius a facie regis magni, ita nunc praesenti tempore 
celebrata solemnitas peccatorum nostrorum vincla dissolvat ; 

Ut cum iterum ad judicandum veneris, nullus ex nobis ante tribunal 
tuum reus appareat; sed discussa de pectoribus nostris caligine tene- 
brarum, placeamus conspectui tuo et perveniamus ad illam terram quam 
sancti tui in requiem possidebunt aeternam. 


The following short formulary for the use of priests is 
found, almost as St. Germain gives it, in the Irish Stowe Missal 
and in the Ambrosian Liturgy. The Stowe Missal? has— 


Pax et caritas domini nostri Jesus Christi et communicatio sanctorum 
omnium sit semper nobiscum. 


1 “Rogo, fratres, quoties clamatum fuerit ut vos benedictiont humiliare 
debeatis, non yobis sit laboriosum capita inclinare, quia non homini, ged | 
Deo humiliatis” (Aug. serm., 285, No. 2). 

2? Mozarabic. 

3 Warren, loc. cit., p. 242. 


224 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


The Ambrosian Missal gives— 


Pax et communicatio domini nostri Jesu Christi sit semper vobiscum. — 


The Ambrosian rite places here the ceremony of the 
Kiss of Peace, in conformity with the Roman custom. 


16. The Communion. 


GERMAIN: Trecanum vero quod psallitur signum est 
catholicae fider de Trinitatis credulitate procedere. Sic enim 
prima in secunda, secunda i tertia et rursum tertia in 
secunda et secunda rotatur in prima. Ita Pater in Filio 
mystervum Trinitatis complectit: Pater in Filio, Filius in 
Spiritu sancto, Spiritus sanctus in Filio et Filius rursum 
in Patre. 

In Gaul the faithful, in order to communicate, entered 
the sanctuary and came up to the altar The same 
custom was not observed in Spain. There the priests 
and deacons communicated at the altar, the other 
clergy in the choir (before the altar), and the laity out- 
side the choir. The men received the Host into the 
bare hand, the women into the hand covered with a 
linen cloth, called the dominical, which they brought 
with them for the purpose? During the communion a 


1 Conc. Turon, ii. 4: “Ad orandum et communicandum laicis et feminis, 
sicut mos est, pateant sancta sanctorum.” Cf. Greg. Tur., H. Fr., ix. 3; 
x. 8: “Ad altarium.” 

2 Conc. Tol., iv. c. 17. 

3S. Casarius (serm. 252 de J'empore, Migne, Pat. Lat., vol. xxxix. 
p. 2168): “Omnes viri, quando ad altare accessuri sunt, lavant manus 
suas; et omnes mulieres nitida exhibent linteamina ubi corpus Christi 
accipiant.” Synod of Auxerre, about 578, c. 36, 37, 42: “ Non licet mulieri 
nuda manu eucharistiam accipere. Non licet mulieri manumsuam ad pallam 
dominicam (the linen cloth on the altar) mittere. Ut unaquaeque mulier 


THE GALLICAN MASS. 225 


short chant was sung, which St. Germain calls the Te- 
canwm, and which seemed to him to be an expression of 
the doctrine of the Trinity. The following is the chant, 
according to the Mozarabic formulary :— 


Gustate et videte quam suavis est Dominus. Alleluia! Alleluia! 
Alleluia ! 

Benedicam Dominum in omni tempore, semper laus ejus in ore meo. 
Alleluia! Alleluia! Alleluia! 

Redimet Dominus animas servorum suorum, et non derelinquet omnes 
qui sperant ineum. Alleluia! Alleluia! Alleluia! 

Gloria et honor Patri et Filio et Spiritui sancto in saecula saeculorum. 
Amen, Alleluia! Alleluia! Alleluia! 


The two first verses are found in the chants for the 
Communio in the Stowe Missal and in the Bangor Anti- 
phonary. The latter are much longer than that just 
given, but, like it, they are broken up by repeated 
alleluias.1 It is remarkable that the three verses of the 
Mozarabic Trecanum should be singled out from that 
psalm (33) which in St. Cyril of Jerusalem, and in the 
liturgies of the Apostolic Constitutions and of St. James, 
is prescribed as the chant for the Communio.” 

I think it worth while to give here, as a specimen of 
Gallican liturgical poetry, a hymn provided as a substitute 
for the psalm at the Communio, 


quando communicat dominicalem suum habeat; quod si qua non habuerit, 
usque in alium diem dominicum non communicet.” 

1 A chant with alleluia inserted at intervals, like this, is also met with 
in the Armenian, the Syriac, and St. James’s liturgies. The Ambrosian 
Liturgy has here a chant called T'ransitorium. 

2 The verse prescribed in the Mozarabic Missal before the Post Communio 
must: have originally been attached to the Gustate. It runs as follows: 
Refecti Christi corpore et sanguine te laudamus, Domine. Alleluia! Alleluia: 


Alleluia ! 


226 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


It is found in the Bangor Antiphonary.1 The measure 
is in Lambic trimeter— 


Sancti venite, Christi corpus sumite, 
sanctum bibentes quo redempti sanguinem. 


Salvati Christi corpore et sanguine, 
& quo refecti laudes dicamus Deo, 


Hoc sacramento corporis et sanguinis 
omnes exuti ab inferni faucibus. 


Dator salutis Christus, Filius Dei, 
mundur: salvavit per crucem et sanguinem.. 


Pro universis immolatus Dominus 
ipse sacerdos existit et hostia, 


Lege praeceptum immolari hostias 
qua adumbrantur divina mysteria. 


Lucis indultor et salvator omnium 
praeclaram sanctis largitus est gratiam. 


Accedant omnes pura mente creduli, 
sumant aeternam salutis custodiam. 


Sanctorum custos rector quoque Dominua 
vitae perennis largitor credentibus, 


Caelestem panem dat esurientibus 
de fonte vivo praebet sitientibus. 


Alfa et Omega? ipse Christus Dominus 
venit, venturus judicare homines, 


17. The Thanksgiving. 


The communion being ended, the bishop calls upon 
the congregation to thank God, he himself reciting the 


1 Migne, Pat. Lat., vol. Ixxii. p. 587; Warren, op. cit., p. 187. The title 
is: Ymnum quando commonicarent sacerdotes. (See Version in Hymns 
Ancient and Modern, 313.) 

* w in the printed edition. The metre requires something more than the 
sound o. I fancy there is something omitted between Alfa and et. 


begin se 


THE GALLICAN MASS. 227 


prayer of thanksgiving. I append the two formularies 
taken from the Missale Gothicum for Christmas Day— 


POST COMMUNIONEM. 


Cibo caelesti saginati et poculo aeterni calicis recreati, Fratres karis- 
simi, Domino Deo nostro laudes et gratias indesinenter agamus, petentes 
ut qui sacrosanctum corpus domini nostri Jesu Christi spiritaliter sump- 
simus, exuti a carnalibus vitiis, spiritales effici mereamur, per dominum 
nostrum Jesum Christum Filium suum. 


COLLECTIO SEQUITUR. 


Sit nobis, Domine, quaesumus, medicina mentis et corporis quod de 
‘sancti altaris tui benedictione percepimus, ut nullis adversitatibus oppri- 
mamur qui tanti remedii participatione munimur. Per dominum nostrum 
Jesum Christum Filium tuum. 


The invitatory formulary has disappeared from ithe 
Ambrosian and Mozarabic Liturgies. In the former the 
prayer is both preceded and followed by the ordinary 
salutation ; in the latter it is only followed by this. 

Adeordin to the Mozarabic rite, the formulary of dis- 
missal i is as follows :— 


Solemnia completa sunt in nomine domini nostri Jesu Christi. Votum 
nostrum sit acceptum cum pace.—Rj. Deo gratias! 


The Ambrosian Liturgy prescribes here a triple Kyrie 
eleison, and then the benediction, Benedicat et exaudiat 
nos Deus.— rR. Amen. Then follows— 


Procedamus in pace.—Ry. In nomine Christi. 
Benedicamus Domino.—FR¥. Deo gratias ! 


The Stowe Missal furnishes the most simple text: 
Missa acta est.—In pace. 


CHAPTER VIII. 
THE CHRISTIAN FESTIVALS, 


§ 1.—UsuaL OBSERVANCES OF THE WEEK. 


THE Church inherited from the Jews the custom of 
keeping the week holy. In addition to the Sabbath, the 
religious observance of which was commanded by the Law, 
the pious Jews kept two other days in the week, namely, 
Monday and Thursday. The Sabbath was observed by a 
cessation from work and by meetings for worship; the 
Monday and Thursday were days of fasting. Traces of 
this practice are found in the Gospel. The words of the 
Pharisee are familiar to us!: “I fast twice on the Sabbath,” 
that is, twice in the week. 

The Church substituted the Sunday for the Sabbath, 
but not without certain modifications in its observance 
with regard to the strictness of the prescribed rest. This 
substitution had already taken place in apostolic times.? 
In very early times also we find that the Wednesday 
and Friday fasts had superseded those of the Jews. The 


Doctrine of the Apostles expressly mentions them,® and ~ 


the Pastor of Hermas‘ also speaks of fasts under the 


1 St. Luke xviii. 12. 

2 1 Cor. xvi. 2; Acts xx. 7; Rev. i. 10. 
3 viii. 1; cf. Epiphan‘us, Haer., xvi. 1. 
¢ Stmil., v. 1 


oe eee ee ee ea 


THE CHRISTIAN FESTIVALS. 229 


name of Stations, without indicating the days; this omission 
is, however, supplied by Clement of Alexandria,! Ter- 
tullian,? and a number of later writers. The fasts of 
the Stations were not prolonged fasts, as they did not 
extend beyond the ninth hour, that is, until the middle 


-of the afternoon. 


From the point of view of worship in its strict 
sense, the services on these holy days were not all alike. 
Sunday was essentially the day for liturgical worship in 
common. The liturgical service took place in the early 
hours of the morning; but this service was preceded by 
another, held before daybreak, which consisted of lec- 
tions, homilies, the singing of chants, and the recital of 
prayers. This nocturnal meeting, or vigil, is mentioned at 
an early date, namely, in the letter in which Pliny speaks of 
the customs of the Christians.2 This service was com- 
bined later on with the office of Matins, which gradually 
superseded it. The two services were still distinct, al- 
though mentioned together, in the description of the ritual 
at Jerusalem given in the Peregrinatio Etheriae (Silviae). At 


- Rome the Vigil was retained for certain solemn seasons, such 


as Easter, Whitsuntide, the Sundays of the Ember Days. 
The offices for Easter Eve and Whitsun Eve, in that part 
which precedes the benediction of the baptismal water, 
still preserves the type of the ancient vigils as they 
were celebrated every Sunday in the first centuries of 
Christianity. 


' Strom., vi. 75. 

? De Jejun., 14. 

> Rel., 96: “ Adfirmabant . . . quod essent soliti stato die ante lucem 
convyenire, carmenque Christo quasi deo dicere secum invicem.. . ; quibus 
peractis morem sibi discedendi fuisse, rursusque coeundi ad capiendum 
cibum, promiscuum tamen et innoxium.” 

‘ The same may be remarked of the sequence of lections, responses, and 
prayers with which the Mass for Saturday in the Ember Days begins, 
This Mass is, in reality, the early Mass of the following day, Sunday. 


230 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


The two stational days were also marked by meet- 
ings for worship. But these were held in different 
manners in different localities. In some places the 
liturgy properly so called was used, that is, the Eucharist 
was celebrated. This was the custom in Africa in the 
time of Tertullian,! and at Jerusalem towards the end of 
the fourth century. In the Church of Alexandria, on 
the other hand, the Station did not include the liturgy. 
Socrates tells us that on these days “the Scriptures were 
read and were interpreted by the doctors; in short, all was 
done as in the Synaxes, except the celebration of the 
Mysteries.” I believe that on this point, as on many 
others, the use at Rome was similar to that at Alexandria. 
It is certain, at least, that about the beginning of the fifth 
century, the celebration of the Mysteries (Sacramenta) did 
not take place at Rome on Fridays. There is no record as 
to what took place on Wednesdays.’ 

Saturday, of which the observance had at first fallen into 
desuetude, was later on assigned a special place. In the 
East, during the fourth century, it was a day of Synaxes,! 


It will be seen that Saturday in the Ember Days has no special Mass 
assigned to it. 

1 De Oratione, 14. 

? Socrates, H. E., v.22. On the other hand, a Vigil was observed there, 
and it was during a Friday Vigil that St. Athanasius was attacked in the 
Church of Theonas, the night of Feb. 8th-9th, 356, 

? Letter of Innocent to Decentius, c. 4: “Non dubium est in tantum 
eos (the apostles) jejunasse biduo memorato ut traditio Ecclesiae habeat 
isto biduo sacramenta penitus non celebrari; quae forma utique per — 
singulas tenenda est hebdomadas, propter id quod commemoratio diei illius — 
semper est celebranda.” This only applies to public, and not to private 
Masses, ' : 

* Cone. Laodic., c. 16: Constit Ap., ii. 59; v. 20; vii. 27; viii. 33; © 
Epiphanius, Exp. fid., 24. St. Epiphanius does not seem to consider — 
these Synaxes as a universal custom: “é riot 8¢ rémois Kal ey Trois chBBact 
ouvdters émitedovow.” The Pilgrimage of Etheria (Silvia) mentions the — 
liturgical Synaxes of Lent, but does not speak of those at other times of — 
the year. The Council of Laodicea (Joc. cit.) decrees that the reading of the — 
Gospel shall be combined with that of other Scriptures. It is impossible to — 


pas 


THE CHRISTIAN FESTIVALS. 7+ | 


and even of liturgical Synaxes. At Alexandria, however, 
the Synaxes were not liturgical. This omission of the 
liturgy was peculiar to the city of Alexandria itself, for in 
the interior of Egypt the liturgy was said in the evening, 
and was preceded by an agape! It might be imagined that 
this observance of Saturday was a primitive attempt to 
reconcile the Jewish and Christian uses. But as these 
Saturday services are not mentioned by any author before 
the fourth century, and as, moreover, they were unknown at 
Rome, it is more natural to suppose that they were a later 
institution. Besides this, the Eastern Church, while adopt- 
ing the observance of Saturday, was extremely careful to 
eliminate from it the chief characteristic of the Jewish 
Sabbath, namely, the obligation to observe it as a day of 
rest.” 

In the West, and particularly at Rome, Saturday became 
a day of fasting. As early as the time of Tertullian, 
there were Churches in which the Friday fast was occa- 
sionally prolonged to the Saturday. This was called 
continuare jeyjunium,® an expression which was superseded 
later on by the term superponere gejunium, which is merely 
an unsatisfactory attempt to translate into Latin the Greek 
word w7epriOecPa (to protract). These prolonged fasts 
were very common at the end of the third century. Refer- 
ence is made to them in one of the writings of Victorinus,* 
Bishop of Pettau. The Council of Elvira enjoins the 
observance of one such fast every month, except in July 
and August, and at the same time abolishes the weekly 
“superposition,” which had up till then been observed 


say whether the use which it aimed at reforming included the liturgy 
after these lections or not. St. Basil (Zp. 289) speaks of liturgical 
Synaxes. \ 

1 Socrates, op, cit. 4 

* Cone. Laod., cf. 29; c. pseudo-Ignatius, Ep. ad Magnes, 9. 

* De Jejun., 14. 

* De Fabrica Mundi (Migne, Pat. Lat., vol. v. pp- 304, 306). 


232 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


every Saturday.! The origin of the Roman Saturday fast is 
usually referred to this weekly prolongation of the Friday. 
The fast on Friday must in early times have trenched 
on the Saturday, and when the practice of prolonging it 
was found to be too severe, it was probably replaced by 
another fast or semi-fast, distinct from that of the Friday.? 

However this may be, it is certain that at Rome there 
was no celebration of the Eucharist on Saturdays. Sozomen, 
who on this point confirms the statement made by Pope 
Innocent,? adds that in this matter the Alexandrians were 
in agreement with the Church of Rome. 

We may sum up by saying that in addition to the two 
meetings on Sunday, one for the Vigil, and the other for the 
Mass, services were everywhere held on Wednesdays and 
Fridays, but these services did not in all places include the 
celebration of the Eucharist. At Rome and Alexandria 
these were non-liturgical, but in all parts of the East, 
Alexandria excepted, the liturgy was used. As to the 
Synaxis of Saturday, it was peculiar to the East, and was a 

later institution than those of the Wednesday and Friday. 


§ 2.—THE Emer Days. 


The arrangement of the services in the Ember weeks 
still preserves some features of the early religious weekly 
observances as practised by the Church at Rome. It still 
contains three fast days, the Wednesday, Friday, and 


1 ©, 23: “Jejunii superpositiones per singulos menses placuit celebrari, 
exceptis diebus duorum mensium julii et augusti, propter quorundem 
infirmitatem.” OC. 26: “Errorem placuit corrigi ut omni sabbati die super- 
positiones celebremus.” 

2 Canon 26 of the Council of Elyira was at an early date given a title 
which does not correspond with its contents, but with the modification that 
I have here pointed out: Ut omni sabbato jejunetur. 

* Hist. Eccl., vii. 19. 


a, 


THE CHRISTIAN FESTIVALS, 233 


Saturday. The ancient formularies of indiction, however, 
which are given in the homilies of St. Leo, mention the fast 
of the Wednesdays and Fridays only. That of the Saturday 
being merely a “superposition,” or prolongation of that of 
the Friday, is not taken into account! The distinguishing 
Yeature of the Saturday was the Solemn Vigil, which on this 
day was always observed at St. Peter’s: Quarta igitur et seata 
feria jejunemus ; sabbato autem ad beatum Petrum apostolum 
pariter vigilemus. The Vigil was always followed by the 
Mass in the early hours of the Sunday. 

The Ember-day fasts, which are met with in those 
countries only which followed the Roman use, and which > 
even in Rome did not take their rise till the fifth century, 
appear to me to be none other than the weekly fast, as 
observed at the beginning, but made specially severe, as well 
by the retention of the Wednesday, which had disappeared 
early from the weekly Roman use, as by the substitution of 
a real fast? for the semi-fast of the ordinary Stations, 
The choice of the weeks in which the fast was thus in- 
creased in rigour was determined by the commencement 
of the four seasons of the year. It is probable that from 
the first institution of the Ember Days the Synaxes of the 
Wednesdays and Fridays, or at all events those of the 
Wednesdays, were liturgical. This appears to me to be 
suggested by the archaic arrangement of the Mass for the 
Wednesday in Ember Week, in which the prophetic lection 
was still preserved, although it had fallen into disuse in 
most Masses in the course of the fifth century. 


‘ The author of the Liber Pontificalis (vol. i. p. 141), on the contrary, 
mentions this one only. The reason is that he is dealing with it as a 
matter of practice, and not like St. Leo, as a matter of tradition. The 
Saturday fast was the most severe, as no food could have been eaten since 
the Thursday night. 

2? There was a much greater difference in the strictness with which the 
fast was observed than in the methods of fixing the fasting days themselves 


234 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION 


§ 3.—HoLy WEEK, 


Similar observations may be made on the subject of Holy 
Week. The most ancient of its peculiar features is the 
festival of Maundy Thursday, devoted to the solemn com- 
memoration of the institution of the Eucharist, to which was 
added, at all events at Rome, the consecration of holy oils 
and the reconciliation of penitents, ceremonies which invest 
it with the character of an immediate preparation for the 
Christian Easter. With the exception of the Thursday, 
there are no ancient Stations in Holy Week except those 
of the Wednesday and Friday. Saturday never had, and 
even now has not, any Station assigned it, properly speaking, 
since the present service for that day is merely the Easter 
Vigil anticipated. The liturgical Stations for Monday and 
Tuesday are certainly later than the time of St. Leo. It 
was, in fact, the custom of this Pope to give a yearly 
exposition on the Passion of our Lord, and as it was im- 
possible for him to do so in one sermon, he began on the 
Sunday before Easter, and continued his exposition at the 
Station on Wednesday. Had there been any meetings 
between the Sunday and the Wednesday, St. Leo would 
not have waited till the latter day to resume his discourse. 
In the present service for Good Friday, if we except the 
-eeremonies connected with the Adoration of the Cross, 
which are certainly not an essential part of it, and also the 
Mass of the Presanctified, we have the exact order of the 


ancient Synaxes without a liturgy, namely, lections alter- 


nating with chants, and followed by prayers for all the 
necessities of the Church. The lections are still three in 
number, separated by two psalmt responsoru in the form of 
the gradual and the tract. 

I am inclined to believe that the ancient service for 


Wednesday in Holy Week was of exactly the same type, 


te ee 


THE CHRISTIAN FESTIVALS. 235 


and that the present liturgical Station is as much an in- 
novation as those of Monday and Tuesday in the same 
week. In the eighth century there were two services on 
the Wednesday ; one in the morning, when the same prayers 
for the necessities of the Church as those now reserved for 
Good Friday were recited, and another in the evening at. 
the hour of vespers, for the liturgy properly so called. The 
morning service, restricted to the recital of solemn prayers, 
appears to me to be the residuum or vestige of the ancient. 
Station without the liturgy, while the lections and chants 
which formed part of it have been transferred to the new 
liturgical Station in the evening. 

We see, therefore, that Coors the institution of the 
Stations in Lent, which cannot be regarded as primitive, 
Divine Service in Holy Week at Rome was identical with 
that in other weeks, always excepting the festival of 
Maundy Thursday, and was composed of Synaxes without 
the liturgy on Wednesday and Friday, and of a Solemn Vigil 
in the night between Saturday and Sunday. 


§ 4.—MovaBLe FRAsts. 


In the matter of festivals, as in many other things, the 
Church is, up to a certain point, indebted to the Synagogue. 


_ The ecclesiastical year is nothing but the combination of 


two calendars, the one Jewish, the other Christian. The 
movable feasts correspond to the Jewish, the fixed to the 
Christian calendar. We must not, however, press this 
- analogy too strongly. The Christians did not take over 
all the Jewish festivals, and to those which they did retain 
they attached, at an early date, a significance in harmony 
with their own belief. Thus, for instance, the feasts of the 
seventh month, those of the Day of Atonement and of 
Tabernacles, and the feast of Purim at the end of the year, 
were completely disregarded. Only those of Easter and 


236 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


Pentecost were retained. In adopting, moreover, these ancient 
festivals, the Church intended to employ them to com- 
memorate respectively Christ and the Holy Spirit, the two 
terminating points of the Divine evolution which were 
characteristic of the new belief. The festival of Easter is 
devoted to the commemoration of the work of Christ in this 
world, accomplished in His Passion, sealed by His Resurrec- 
tion, while the Feast of Pentecost is that of the first mani- 
festation of the Holy Spirit in the disciples of Jesus Christ, 
and consequently that of the foundation of the Church. 
Historically speaking, the events commemorated had coin- 
cided in time with the Jewish feasts of the first and third 
months, and it was therefore quite natural to connect them 
with those festivals. 


1. The Computation of Easter. 


The festivals of the Jews were determined by a lunar 
calendar, the twelve months of which fell a little short of 
the length of the solar year. From time to time, there- 
fore, the intercalation of a supplementary month was 
arranged, but rather in accordance with the state of 
the seasons at the end of the twelfth month than from 
the consideration of well-established astronomical laws. 
Easter fell on the full moon of the first month, otherwise 
called the 14th of Nisan. But when did this first month, 
Nisan, begin? Was it at the end of the twelfth or at 
the end of a thirteenth supplementary month? The Jews 
came to an agreement on this question, and the Christians 
at the outset accepted their solution. There was, however, 
much discussion on the subject even within the Church 
itself; because, in the first place, the Christians were divided 
on the question as to how far the new Easter should coincide 
as a ceremony and in date with the older feast, and in the. 


THE CHRISTIAN FESTIVALS. 237 


second place, because they could not agree as to the mode of 
fixing the month and the week in which the festival should 
be kept. The most noteworthy of these controversies 
with regard to the keeping of Easter may be thus briefly 
enumerated :— 

1. The contention which arose at Laodicea in the pro- 
vince of Asia, about 165, as to whether certain points of 
Jewish ritual in the celebration of the Christian Festival 
should be retained or abandoned. 

2. The conflict between the Churches of the province of 
Asia as a whole and those of other parts of the Empire with 
regard to the day of the week on which the paschal fast 
should terminate. The Asiat Christians made it end on the 
14th of Nisan, the others on the Sunday following, This 
divergence of view continued till nearly the close of the 
second century, when it degenerated into an open strife, 
which ended in the defeat of the ancient Asiat custom. The 
Churches of the province of Asia adopted the general custom 
of keeping Easter on the Sunday. Those who still clung to 
the local custom, quartodecimans, organised themselves into 
a separate sect, which maintained an existence down to the 
fifth century. 

3. The conflict occasioned by the different methods of 
computation at Antioch and Alexandria, was settled by the 
Council of Nicwa. At Antioch the Resurrection of Christ 
was commemorated on the Sunday following the Jewish 
Easter, without questioning whether the Jews had rightly or 
wrongly fixed their Easter and first month. At Alexandria, 
on the other hand, calculations were specially made for 
finding Easter, and it was considered imperative that it 
should always fall after the vernal equinox. The Alex- 
andrians having won their cause at the Council of Nicea, 
the old custom of Antioch was followed merely by small 


1 Cf. my Karly History of the Christian Church, vol. i. p. 209, 
R 


238 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


sects (Audiani, Protopaschites), and all the Churches of the 
East conformed to the paschal computation ax proposed by 
the Bishop of Alexandria.’ 

4, Numberless difficulties again cropped up in the fourth 
and fifth centuries, owing to the differences between the 
Alexandrian and Roman computations. These difficulties 
arose from certain differences in calculation and custom. 
The determination of the age of the moon, as it was 
calculated at Rome, was founded on imperfect lunar cycles. 
It was often at variance with that of Alexandria, which was 
based on the cycle of nineteen years. On the other hand, 
the Romans did not admit that Easter Sunday could fall, in 
the lunar month, before the 16th of that month, whereas at 
Alexandria Easter might be kept on the 15th. Finally, a 
tradition was supposed to exist at Rome according to 
which Easter could not be observed after the 21st of April. 
This limitation was unknown at Alexandria, where it might 
be held up to the 25th. The conflicts arising from these 
differences were, for the most part, amicably settled between 
the Pope and the Greek Church, and when Rome adopted the 
Alexandrian computation, under the form given to it by 
Dionysius Exiguus ? (525), they at length finally disappeared. 

5. Mention must also be made of the divergence between 
the paschal tables of Victorius of Aquitaine and Dionysius 
Exiguus. The table of the former, drawn up at Rome 
in 457, was not long in use there, if indeed it ever was 
employed, but it was adopted by the Churches of Frankish 
Gaul, and was used by them till the Carlovingian period. 
In certain cases it offered two solutions by giving two 
paschal dates, that of the Alexandrians and that arrived at 


1 See my memoir: La Question de la Pdéque au Concile de Nicée, in the 
Revue des Questions Historiques for July, 1880. 

2 See De Rossi, Inser. Christ. vol. i. pp. Ixxxii-xcvii.; Br. Krusch, 
Der 84jahrige Ostercyclus und seine Quellen, Leipzig, 1880; Bulletin Critique, 
vol. i. p. 143, : 


THE CHRISTIAN FESTIVALS. 239 


by the application of the old Roman rules, This dual result 
was necessarily the cause of much uncertainty.! 

6. Finally, we have the quarrel with regard to the Celtic 
computation in the British Isles. The British Church, and 
consequently the Irish Church, had preserved an old method 
of keeping Easter, in use at Rome about the beginning of 
the fourth century, according to which Easter Sunday could 
occur from the 14th to the 20th of Nisan.2, The Roman 
computation having been subjected to several modifications 
since the time when the British adopted it, the Roman 
missionaries of the seventh century found themselves, con- 
sequently, at variance with the Insular Church in their 
method of calculating Easter. Hence the quarrels which for 
some time played so important a part in the history of the 
country. Both sides appealed to alleged apostolic traditions, 
and the Celtic clergy did not scruple to quote apocryphal 
books composed expressly to defend their national custom. 


2. Eastertide. 


The Christian Easter was preceded by a fast and 
followed by seven weeks of rejoicing. Thus defined, Lent 
and Eastertide may claim attestation of their observance 
from extreme antiquity. For the fast before the festival, 
it will suffice to cite in a general way the documents 
relating to the paschal controversy at the end of the second 
century. In these documents, whatever may have been their 
provenance, the festival of Easter is regarded primarily as 


1 For this and the following controversy, s3e the memoir by Herr Bruno 
Krusch, Die Einfiihrung des Griechischen Paschalritus im Abendlande, in the 
Neues Archiv., vol. ix. p. 99. 

2 This rule differs from that subsequently (and even previously) in use 
at Rome, in so far that the limits assigned by the former for the variation 
of the date of Good Friday are in the other apened to the variation of the 


date of Easter Sunday. 


240 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


the end of a fast. It could not then have been of recent 
institution, for besides the evidence of its antiquity in the 
unanimity of so many traditions, otherwise divergent, we 
have the testimony of Irenceus, in dealing with fasting at 
Rome, as to the practice of the Popes Telesphorus and 
Xystus, who were contemporaries of the Emperor Adrian. 
For the observance of Pentecost, understood as associated 
with a period of fifty days, we have the attestation of St. 
Ireneus,! of Tertullian,? and of Origen,? who in their 
agreement on this point serve to establish the great antiquity 
of the custom. 

The festival of Pentecost, the end of this time of 
rejoicing, is implied rather than explicitly mentioned in 
early Christian writings. It is possible that there was 
not at first much outward ceremony in its observance. 
The Council of Elvira (cire. 300) considered it necessary 
to bring to remembrance the obligation of observing it.° 
The writers and councils of the second half of the fourth 
century speak of it as a festival already of long standing, 

This last observation applies also to the festival of 
the Ascension, but it is impossible to find a trace of it 
before the middle of the fourth century.® 


1 In a book (now lost) on the Passover, but cited by the pseudo-Justin, 
Quaest. ad Orthodoxos. 

2 De Idol., 14; De Baptismo, 19; De Corona, 3. 

3 Adv. Celsum, viii. 22. 

4 Origen appears, however (op. cit.), to distinguish between the two 
meanings of Pentecost; he evidently connected it with the commemoration 
of the descent of the Holy Spirit. 

5 Can. 43: “ Pravam institutionem emendari placuit, juxta auctoritatem 
Scripturarum, ut cuncti diem Pentecostes celebremus; ne, si quis non 
fecerit, quasi novam haeresem induxisse notetur.” 

8’ In Cappadocia this festival was entitled "Emiow(oudvn (Greg. Nyss., 
Migne, Pat. Gr., vol. xlvi. p. 690). The same name was given at Antioch 
to the Sunday before or after it (Chrys., vol. ii. p. 188). This designation 
has not yet been satisfactorily explained, [‘* Any day specially retained for 
solemn celebration over and above tho great festivals.” ‘“ A holiday secured 
in addition.” Dict. Ohr, Ant., i. 145..-TR.] 


THE CHRISTIAN FESTIVALS. 241 


3. Lent. 


As for Lent, it has been the subject of many vicissitudes 
as well in the matter of its duration as in the rigour with 
which it was observed. It is certain that the fast before 
Easter, in the time of Irenzus, was for a very short period; 
some fasted only for a day, others for two, and others again 
for a number of days. Some, moreover, ate nothing for 
forty hours. These periods must be considered, I think, 
as continuous and uninterrupted fasts! Tertullian was 
unacquainted with any solemn fast, prescribed by the 
Catholic Church, except that of the day of the Pascha, a 
term which he uses in a special sense here for Good Friday. 
He declares that the time of fasting included only the 
days quibus ablatus est sponsus, that is to say, from Good 
Friday to Easter Sunday morning.? In Alexandria it was 
customary about the middle of the third century to fast 
the whole week before Easter Day, some continuously, 
and others at intervals, The letter of St. Dionysius of 
Alexandria to Basilides,®? in which this question crops up, 
is the most ancient authority which we possess for the 
observance of Holy Week, or the week of Xerophagy. 
Before that time the Montanists observed a fast of two 
weeks’ duration ingjead of one, and this custom was con- 
tinued amongst them until the fifth century, when their 
boasted fast of longer duration than that of others was 
surpassed.* 


1 Of wey yap ofovra: play juéepay Seiv avrovs vnareteww, of St dvo, of 5¢ Kal 
mAclovas * of St recoapdKovra Spas juepivas Te Kal yuerepiwas cupmerpovar Thy 
juepav avrdéy. Eusebius, Hist. Eccl., vy. 24. There is no need to take into 
consideration here the blunder of Rufinus, who, preoccupied by the discipline 
prevailing in his own time, misconstrued the end of this text. 

2 De Jejunio, 2, 13, 14; De Oratione, 18. 

3 Migne, Pat. Gr., vol. x. p. 1277. 

‘ Tertullian, De Jejuniis, 15; cf. Eusebius, H. £., v. 18; Sozomen, H. F.,, 
vii. 19. 


242 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


Of the Quadragesima (Teooapakoorn, Lent) no traces 
are found before the fourth century. The fifth canon 
of the Council of Nicsea (325) contains the earliest 
mention of it. From this time forward it is frequently 
referred to, but at first chiefly as a time of preparation 
for baptism, or for the absolution of penitents, or as a 
season of retreat and recollection for the faithful living 
in the world. Among the duties of these sacred weeks 
fasting naturally occupied an important. place, but the 
practice varied in different countries. In the “festal 
letters” of St. Athanasius? we are able to follow the progress 
of the observance of Lent in Egypt. St. Athanasius speaks, 
in the beginning, of the time of Lent and of the week of 


' Origen’s homily on Luke x., which is sometimes cited as an earlier 
witness, exists only in the revised Latin text of Rufinus, and cannot there- 
fore be regarded as evidence of a custom contemporary with the great 
doctor of Alexandria. What it says of the fast of forty days is manifestly 
in contradiction with the sequence of ideas in this fragment. 

2 See especially those of the years 329, 330, 340, 341, 347. In the first 
(329) it is merely dealt with as a preparation for the festival of Easter, 
and that, too, in a general way without any mention of the Quadragesima: 
the fast is indicated in the index as commencing on the Monday in 
Holy Week. In 330 the Quadragesimal period is mentioned as lasting 
for six wecks, but the fast, strictly speaking, is always that of Holy Week. 
It was well understood that fasting was among the number of necessary 
exercises preparatory to the observance of Easter; it was not, however, 
prescribed as of strict obligation, or as a custom a@cepted everywhere. The 
Egyptians maintained, for the most part, only the fast of Holy Week. While 
St. Athanasius was at Rome in 340 and the following years, he was the 
subject of reproach in respect of this practice. He complains of this in a 
note appended to his festal letter of 341. It was dated at Rome, and 
addressed to his friend Serapion, Bishop of Thmuis, who was charged with 
the supervision of the Churches of Egypt in his absence. He exhorts him 
in impressive terms to enjoin upon the Egyptians the observance of the 
fast, saying that they make themselves the laughing-stock of the world. 
From this time forward the index mentions regularly the fast of the 
Forty Days and of Holy Week. Previously St. Athanasius spoke of them 
as the time of Lent and the week of the fast. In the festal letter of 
347 it is formally declared that he “who shall neglect the observance 
of Lent shall not celebrate Easter,” or, in other words, shall be excom- 
municated for a time. 


THE CHRISTIAN FESTIVALS. ; 243 


the fast, but later on uses the terms “the fast of Lent 
and the Holy Week of Easter.’ At Rome it was the 
custom to observe the fast for only the last three weeks 
before Easter.? , 

Various endeavours were made in various countries 
to combine the Quadragesima with the Holy Week. At 
Antioch and in the Churches following this great centre, 
the two periods were more distinctly defined than else- 
where. In one of his homilies? St. Chrysostom expresses 
himself somewhat as follows: “We have at length come 
to the end of Quadragesima, and we are now about to 
enter on the great week.” In the Apostolic Con- 
stitutions also? it is formally declared that the fast of 
Lent is finished when that of the great paschal week 
is begun. At Rome, on the other hand, and at Alexandria, 
and even at Jerusalem,* Holy Week was included in 
the Quadragesima in such a manner that the whole fast 
lasted only six weeks, but at Constantinople and in the 
East properly so called, that is, the countries following 
the ancient custom of Antioch, the fast was observed for 
seven weeks. The Sundays only were excepted at Rome, 
but at Constantinople both the Sundays and Saturdays, with 
the exception of Saturday in Holy Week, were exempt 


1 Socrates, H. E., v.22. This passage, however, inspires me with some 
distrust, for it says that in these three weeks the Sundays and Saturdays 
were excepted. The exception of the Saturdays is far from being con- 
formable to Roman usage. I am inclined to believe that the three weeks 
of fasting, following the primitive custom of Rome, were not continuous, 
but broken by intervals, that is, the fast was observed on the first, the 
fourth, and the sixth week. The first is now assigned to the spring 
Ember Days, the fourth, called formerly mediana, has preserved certain 
liturgical peculiarities, ané the sixth is Holy Week. These three weeks 
are weeks for ordination. 

2 Hom., xxx. in Gen., 1. 

> Bk. V. 13. 

* As to Jerusalem, there were fluctuations, for the Peregrinatio of Etheria 
(Silvia) speaks of a Lent of eight weeks’ duration (cf. infra, pp. 499, 554). 


244 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


from the observance of fasting. The fast in both places, 
therefore, lasted in reality only thirty-six days. There 
were, moreover, Churches in which, up to the fifth 
century, Lent consisted of only three weeks of fasting. 
These, whether broken up by intervals or not, always 
occurred in the sacred period of six or seven weeks. 
About the middle of the fifth century the greater number 
of divergences had disappeared; the two usages of Rome- 
Alexandria and Antioch-Constantinople had absorbed all 
others into their respective domains, and taken definite 
shapes. 

Certain supplemental days came, however, to be added. 
The thirty-six days of actual fasting seemed at first to 
form a perfect number, that of the tenth of the whole 
year.2. The inconsistency of this period with the name 
of Quadragesima, however, came to be noted. The author 
at Rome of the Liber Pontificalis sought to enforce, even 
in his time, the necessity of a seventh week, which 
would, according to the Roman usage, have increased 
the number of fasting-days to forty-two. In the seventh 
century? four days were added, by what Pope we cannot 
say, and from that time forward these have been universally 
accepted throughout the West. It was about this time 
also that the stational Masses for the three Sundays in 
Septuagesima, in Sexagesima, and im Quinquagesima, were 


1 Socrates, H. EB, v. 22; Sozomen, H. EF, vii. 19. Socrates cannot 
explain how, while some fast for thirty-six days, and others for fifteen, 
everybody should speak of Quadragesima. He did not know that the 
period of forty days had been at first introduced for another purpose than 
that of fasting, and that it was only by a sort of continuous expansion 
that the fast succeeded in extending itself over the whole Quadragesima, 

2 Cassian, Coll., xxi. 30. 

3 St. Gregory in his time knows of only the thirty-six days (Hom. 16 
in Evang.). The Gelasian Sacramentary drawn up at the beginning of 
the eighth century has already the stational Masses for the supplementary 


days. 


THE CHRISTIAN FESTIVALS, 245 


instituted, and the cycle of paschal solemnities thus 
extended to the ninth week before Easter. At Con- 
stantinople also three Sundays were added, and associated 
with the festival of Easter in the same way as the 
seven Sundays in Lent properly so called.’ The first two 
are designated by the names of the Gospels read at Mass 
on these days, that is, the Sunday of the Pharisee and the 
Publican (kvptaxy rov TeAdvov kai tov Papicaiov), and the 
Sunday of the Prodigal Son (rov ’Aowrov). The third is 
the Sunday of the Carnival (Améxpew).? 

These innovations did not extend to the countries fol- 
lowing the Gallican rite. The latter continued to observe 
the six weeks prescribed by the ancient Roman custom,® 
but I believe that this ancient custom itself had been 
preceded by a Lent of seven weeks’ duration, the 
Saturdays being exempt, that is to say, a Lent similar 
to that observed at Constantinople. At Milan, in the 
time of St. Ambrose, the Saturdays were not kept as 
fasting days.4 The Council of Agde (506)° and the 
fourth Council of Orleans (541),° which were posterior 


1 These ten weeks comprise that which is called in the office books 
the Tp:gdiov; the paschal season, including the octave of Pentecost, forms 
the Tevrnxoordpiov; the remaining weeks of the year constitute the 
"OKT aénxos. 

? From this Sunday forward no meat is eaten, although Lent has not 
yet been reached. The following Sunday is called, for a similar reason, the 
Cheese Sunday (rijs Tupopdyov), because from this day forward the Lenten 
fast excludes milk-products. 

3 This is still the custom in the Church of Milan. Lent begins at 
Milan not on Ash Wednesday, but on the Sunday following. 

‘ De Elia et Jejunio, 10: “Quadragesima, totis praeter sabbatum et 
dominicam jejunamus diebus.” 

5 ©, 12: “Placuit etiam ut omnes ecclesiae, exceptis diebus dominicis, 
in quadragesima, etiam die sabbati, sacerdotali ordinatione et districtionis 
comminatione jejunent.” 

~§ ©, 2: “Hoe etiam decernimus observandum ut quadragesima ab 
omnibus ecclesiis aequaliter teneatur; neque quinquagesimam aut sexage- 
simam ante Pascha quilibet sacerdos pracsumat indicere, Sed neque 


246 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


to the introduction of the Roman usage, weré obliged — 
to insist upon the observance of fasting on the Saturdays 
in Lent. ' The last-named council also condemns the 
prolonging of Lent by the Quinquagesima or Sexagesima. 
These decrees imply that the Eastern custom was still 
maintaining its ground on some points. 


There were some peculiarities in Divine Service during 
Lent. In the East, wherever it was customary to celebrate 
the Eucharist at the Synaxes of Wednesday and Friday, 
this usage was omitted As a compensation the ordinary 
Synaxes became more numerous. St. Chrysostom preached 
at Antioch every day in Lent. In the West, on the other 
hand, the liturgical Synaxes became so aaa but by slow 
degrees. 

The Mozarabic Missal contains Masses for the Wed- 
nesdays and Fridays in Lent, and the Gelasian Sacramentary 
has them for every day in the week, Thursdays excepted.” 
It is difficult to trace this institution to its origin. Several 
of the Roman Churches noted as places for Stations in the 
‘Sacramentary of Adrian had been founded in the course 
of the seventh century, but it is possible that the Stations 
may have been assigned in the outset to other Churches, 
However this may be, there is no evidence earlier than 
the seventh century or thereabout for the Roman Stations 
for Lent. What I have already said® in regard to those 


per sabbata absque infirmitate quisquam solvat quadragesimae jejunium, 
nisi tantum die dominico prandeat, quod sic fieri specialiter patrum statuta 
sanxerunt. Si quis hanc regulam irruperit, tanquam transgressor disciplinae 
a sacerdotibus censeatur.” 

! See for Asia Minor, the Council of Laodicea, ¢. 49: ““Ori ob det ev TH 
TecoupaxocTh uprov mpoopépev, ci wh ev caBBdrw Kal kupiaxp pdvov;” and for 
Jerusalem, Peregrin. Etheriae (Silv.), cf. infra, pp. 501, 556. 

? The Mass for the Thursday was added by Gregory IT. (715-731). See 
Lib. Pontif., vol. i. p. 402; ef. p. 412, note 19. 

8» P, 234, 


. THE CHRISTIAN FESTIVALS. Pea 247 


for the Monday and Tuesday of Holy Week would lead us 
to believe that they were instituted after the time of 
St. Leo, 


4. Holy Week, 


Holy Week, at the end of Lent, begins on a Sunday, 
which, both in the Greek and Latin Churches, is called 
Palm Sunday, or the Sunday of branches. The Mass on 
this day is preceded by a procession in which each one 
carries a branch, previously blessed, in remembrance of 
the triumphal entry of Jesus, six days before his death, into 
Jerusalem. This ceremony, like many others of the same 
kind, was at first peculiar to Jerusalem. It is described in 
the Peregrinatio of Etheria (Silvia).! Cyril of Scythopolis, a: 
writer of the sixth century, also makes mention of it.2, It was 
introduced into the West at a relatively late date, that is, 
about the eighth or ninth century. The ancient Latin litur- 
gical books make no mention of it whatever. Amalarius 
speaks of it, but in terms showing that the custom of 
observing it was not universal.? St. Isidore, however, with- 
out explicitly mentioning the procession, speaks of the dies 
Palmarum,* and seems to refer to the custom of carrying 
palm branches to church and of crying Hosanna. 

Maundy Thursday, which, in the cycle of movable feasts, 
commemorates the anniversary of the institution of the 
Eucharist, could not fail to be observed liturgically. In 
Africa the Eucharist was celebrated—as a thing unusual— 
after the evening meal, with the view of establishing a closer 


1 See infra, pp. 505, 559. 

2 Vita S. Euthymii, c. 11, 103 (Acta SS., vol. ii., 20th January). . 

3 De Off, i. 10: “In memoriam illius rei nos per ecclesias nostras solemus 
portare ramos et clamare Hosanna.” 

4 De Of., i. 28. 


248 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


conformity with the circumstances of its institution at the 
Last Supper.! | 

On Good Friday, commemorating the Passion and death 
of the Saviour, there was no liturgical celebration of the 
Eucharist anywhere. I have previously stated that the 
service of this day, as it is found in the Roman use, has 
preserved for us in its first part an exact type of the ancient 
meetings for worship without liturgy. It became compli- 
cated about the seventh or eighth century, by the introduc- 
tion of two ceremonies, the Adoration of the Cross and the 
Mass of the Presanctified. The former of these came from 
Jerusalem, where we have evidence of it as early as the 
fourth century. The wood of the cross was solemnly pre- 
sented to the faithful in the Holy City on that day, in order 
that they might approach and kiss it.? 

The ancient Latin liturgical books, almost without 
exception,? speak of the Adoration of the Cross as forming 
part of the religious service on Good Friday, but they differ 
considerably as to the manner in which this ceremony was 
connected with the rest. The chants which are sung at 
the present day during the Adoration of the Cross have 


1 Council of Carthage, of 397, c. 29: “ Ut sacramenta altaris non nisi 
a jejunis hominibus celebrentur, excepto uno die anniversario quo caena 
Domini celebratur.” St. Augustine also speaks of this custom in his Ep. 
118, ad Januarium, c. 7. He says even that, as certain persons did not 
fast at all on this day, the oblation was celebrated twice, once in the 
morning, and once in the evening. In this way those who did not fast 
oould partake of it after the morning meal, and those who did after the 
evening meal. The omission of fasting was owing to the custom of taking 
a bath on thisday. Bathing and fasting were considered incompatible. 

? Peregrin. Etheriae (Silviae), cf. infra, pp. 510, 564. 

* The Sacramentary of Adrian preserves no trace of it, doubtless owing 
to the fact that it gives only the prayers said by the celebrant, the pope. 
The Ordo of the manuscript of St. Amand indicates the ceremony in the 
title-page, but it makes no mention of it in the description of the papal 
Station. 

* Compare the three Ordines described, p. 14 e seq., and the Gelasian 
Sacramentary, i. 41. 


THE CHRISTIAN FESTIVALS. 249 


certainly an ancient, but rather Gallican,’ ring about them, 
They are not found in the ancient Roman books.” 

The “Mass of the Presanctified” is not marked by 
any greater prominence. It is merely the Communion, 
separated from the liturgical celebration of the Eucharist 
properly so called. The details of the ceremony are not 
found earlier than in books of the eighth or ninth century, 
but the service must belong to a much earlier period. At 
the time when Synaxes without liturgy were frequent, the 
“Mass of the Presanctified” must have been frequent 
also. 

In the Greek Church it was celebrated every day in 
Lent except on Saturdays and Sundays, but in the Latin 
Church it was confined to Good Friday. The ceremony 
at Rome was of the most simple character. The capsa 
containing the consecrated bread was placed upon the 
altar; the Pater noster, with its introductory and concluding 
formularies, was said; a particle of the consecrated bread 
was placed in a chalice containing ordinary wine, and 
everybody communicated by partaking of the consecrated 
bread in the capsa and of the wine sanctified as described. 
It is probable that the faithful, when they administered 
the communion to themselves in their houses, observed a 
similar ceremonial.’ 


1 For instance, the Trisagion, in Greek and Latin, the Reproaches, and 
the hymn Pange Lingua. I do not quote in this respect the Gregorian 
Antiphonary, a book which is far from being homogeneous and free from 
Gallican influence. 

2 The Appendix to the Ordo I. of Mabillon mentions only the anthem 
[antiphon] Ecce lignum Crucis, combined with the long psalm Beati immaculati. 
According to the Ordo of Einsiedeln, this antiphon was sung during the 
procession, both going and coming, from the Lateran to the Sessorian 
basilica. The Adoration of the Cross took place during the lections of 
the Synaxis. 3 

3 Communion at home, a very frequent custom in the time of the 
persecutions, was maintained among solitaries in monasteries where there 
were no priests, and, generally, in the case of those who lived at a great 


250 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


On the Saturday in Holy Week there was no special 
meeting for worship, The cerémonies of the Easter Vigil 
had already been transferred in the eighth century to the 
afternoon of the Saturday. At the present day they are 
performed in the morning. Apart from the rites in it 
which bear upon baptismal initiation, and which shall be 
described later on, this solemn Vigil was distinguished by 
certain peculiarities, namely, by the blessing of the new 
fire, and of the candle, and by the Mass itself, in which 
certain archaic features were preserved. 

A very natural symbolism led to the adoption of 
these ceremonies. The death of Christ, followed quickly 
by His resurrection, found an expressive image in the 
fire, candle, or lamp, which being extinguished, can be 
lit again. We know what importance is still attached 
in our own days to the ceremony of the new fire in the 
Easter ritual of the Greek Church at Jerusalem. In the 
East, however, this ceremony does not extend beyond 
the Holy City. It is not found in the ordinary Byzantine 
ritual. 

In the West, we learn from the legend of St. Patrick 
that it was customary for the Irish, as early as the sixth 
century, at latest, to kindle great fires at nightfall on 
Easter Eve. It appears from the correspondence between 
St. Boniface and Pope Zacharias’ that these fires were 
lighted not from other fires, but from flints. They were 
really new fires. This custom appears to have been 
peculiar to the British or Irish, and to have been con- 
veyed, through the Anglo-Saxons, to the Continent by 


distance from a church, even after the Church was free from persecution. In 
519, Dorotheos, the Bishop of Thessalonica, fearing that persecution was 
about to descend upon his flock, caused the elements for communion to be 
distributed among them in basketsful, canistra plena, ne imminente perse- 
cutione communicare non possent (Thiel, pp. Rom. Pont., vol. i. p. 902). 

1 Jaffé, 2291. 


THE CHRISTIAN FESTIVALS, 251 


missionaries of the eighth century. There is no trace of 
it in the ancient Merovingian books.! 

It was not known, moreover, at Rome. A rite, how- 
ever, of similar import was observed here. On Maundy 
Thursday, at the time of the consecration of the holy chrism, 
sufficient oil was collected from all the lamps of the 
Lateran basilica to fill three great vessels, which were 
placed in a corner of the church. The oil thus collected 
was allowed to burn by means of wicks until the Vigil 
of Easter. It was at these three great lamps that the 
eandles and other lights were lit which were used on the 
night of the Vigil of Easter to illuminate the ceremony of 
baptism.? It is possible that the taking of the light on 
this occasion was a matter of some solemnity, for Pope 
Zacharias assigned the office to a priest, or even to a 
bishop (per sacerdotem). But there is no trace of this 
either in the Ordines or in the Sacramentaries. 

The custom, furthermore, of solemnly blessing the 
Easter candle, and the lights of the church generally, at 
the beginning of the holy night, was one foreign to Rome. 
It is needless to say that this custom has the closest 
relation to that in which a spark, as it were, of the 
ancient fire was preserved, or that in which there was a 


1 In the Mozarabic Missal now in use, there is, as in the Roman Missal, 
a blessing of the fire at the beginning of the Haster Vigil. The fire is 
obtained from a flint and steel. I do not know whether the ceremony 
is really primitive in the Mozarabic Missal. It is certainly not so in the 
Roman. . ' 

2 Zacharias to Boniface (loc. cit.): “De igne autem paschali quod 
inquisisti . . ., quinta feria Paschae, dum sacrum chrisma consecratur, 
tres lampades magnae capacitatis ex diversis candelis ecclesiae oleo 
collecto in seoretiori ecclesiae loco, ad figuram interioris tabernaculi 
insistente, indeficienter cum multa diligentia ardebunt, ita ut oleum 
ipsum sufficere possit usque ad tertium diem. De quibus candelis 
sabbato sancto pro sacri fontis baptismate sumptus ignis per sacer- 
dotem renovabitur. De crystallis autem, ut asseruisti, nullam habemus 
traditionem.” RE ie fen its 


252 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


solemn production of the new. At Rome, where the ceremony 
of blessing the paschal candle was not in use, the great lamps 
prepared on Maundy Thursday were used on the Friday and 
Saturday to light the two candles which in these latter days 
were borne in procession before the Pope, in place of the 
seven candles which ordinarily preceded him. 

Outside Rome, that is, in Northern Italy, Gaul, and 
Spain,’ the blessing of the paschal candle was an ancient 
custom. The same may be said perhaps of Africa also: St. 
Augustine (Civ. Dei, xv. 22) furnishes some verses which 
he had composed in laude quadam ceret. We are not sure 
whether that Laus Cerei may not have been composed for 
some deacon at Milan or of a neighbouring Church. This 
ceremony was so popular that the Popes, although they did 
not adopt it in their own church, were obliged to permit of 
its use in those of the “suburbicarian”’ diocese. The middle 
of the sixth century, according to the Liber Pontificalis 
(second edition), is the date of that concession, which is 
attributed therein to Pope Zosimus. The Easter candle is 
met with at Ravenna in the time of St. Gregory, and at 
‘Naples in the eighth century.? It is in Southern Italy, 
moreover, that the blessing of the candle has left the most 
striking traces in liturgical paleography. 

The formulary of the blessing, wherever it was in use, 
was said, not by a bishop,® or a priest, but by the arch- 
deacon, who for the purpose ascended the ambo, close to 
which the candle to be blessed was placed. He began, 
in a sort of invitatory, to announce the beginning of the 


1 Formulary published from a MS. of the seventh century by P. Ewald 
Bannister) fasc. 12 of Studi e texti, Rome, 1904, p. 40. 

? Lib. Pont., vol. i. p. 225; St. Gregory, Hp. xi. 33, (31); Gesta Epp. 
Neap., p. 426 of the edition of Waitz (Mon. Germ. Script. Lang.). 

3 At Ravenna, however, these prayers were said by the bishop (St. 
Gregory, loc cit.). They were so long as to weary the officiating 
bishop. 


THE CHRISTIAN FESTIVALS. 253 


creat festival, then adopting the tone and style of 
the most solemn prayer—the Eucharistic—he called for 
the Divine blessing en that luminous pillar which was 
about to shed its radiance on the mysteries of the Christian 
Passover, as in like manner of old the pillar of fire had 
gone before the children of Israel to guide them in their 
wanderings in the desert. He dwelt poetically upon the 
elements composing it, the papyrus,! which furnished the 
wick, and the virgin oil and the beeswax, which formed 
the material. Here occurred a curious eulogy of the bee, 
chaste and fecund like the Virgin mother, and which in 
the manner of its generation furnished a type of the eternal 
origin of the Divine Word.? 

The following is the formulary now in use. I re- 
produce it here from the earliest manuscripts? without 
taking into consideration later revisions. 


1 See the two blessings of the candle, contained in the Opuseula of 
Ennodius, Nos. 9 and 10. 

2 The following is the passage in the formulary Deus mundi conditor 
of the Gelasian Sacramentary: “Apes vero sunt frugales in sumptibus, 
in procreatione castissimae; aedificant cellulas cereo liquore fundatas, 
quarum humanae peritiae ars magistra non coaequat. Legunt pedibus 
flores et nullum damnum in floribus invenitur. Partus non edunt, sed ore 
legentes concepti foetus reddunt examina, sicut exemplo mirabili Christus 
ore paterno processit. Fecunda est in his sine partu virginitas, quam 
utique Dominus sequi dignatus carnalem se matrem habere virginitatis 
amore constituit. Talia igitur, Domine, digna sacris altaribus tuis munera 
offeruntur, quibus te laetari religio christiana non ambigit.” ‘The general 
subject of the Praeconium Paschale is described, and somewhat caricatured, 
in a letter attributed to St. Jerome, but certainly of the year 384 (Migne, 
Pat. Lat., vol. xxx. p. 182). This is addressed to a deacon of Placenza, 
called Praesidius, who had asked the writer to draw up for him his 
Praeconium. 

’ This is the formulary which appears in the three Gallican Sacra- 
mentaries, from whence it passed into the supplement to the Sacramentary 
of Adrian, which was probably compiled by Alcuin (see above, :p. 121), 
This supplement contains also the formulary Deus mundi conditor, peculiar 
to the Gelasian Sacramentary. Ennodius (Opuse., 9, 10) has left us two 
formularies of this kind, drawn up, doubtless, for his own use, whilst he 


was Deacon of the Church of Pavia. 4 


954 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


Exultet jam angelica turba caelorum! exultent divina mysteria! Et 
pro tanti regis victoria tuba intonet salutaris! Gaudeat! et tellus 
tantis inradiata fulgoribus, et aeterni regni splendore lustrata, totius 
orbis se sentiat amisisse caliginem! lLaetetur et mater Ecclesia 
tanti luminis adornata fulgore, et magnis populorum vocibus haec 
aula resultet! 

Quapropter, adstantibus vobis, Fratres karissimi, ad tam miram-~ 
sancti hujus luminis claritatem, una mecum, quaeso, Dei omnipotentis 
misericordiam invocate; ut qui me non meis meritis intra levitarum 2 
numerum dignatus est adgregare, luminis sui gratia infundente, cerei 
hujus Jaudem implere praecipiat. Per resurgentem filium suum dominum 
nostrum, etc. 

Sursum corda!—Ry. Habemus ad Dominum! 

Gratias agamus Domino Deo nostro!—Ry. Dignum et justum 
est ! 

Vere, quia dignum et justum est invisibilem Deum omnipotentem 
Patrem, Filiumque ejus unigenitum, dominum nostrum Jesum Christum, 
toto cordis ac mentis affectu et vocis ministerio personare. Qui pro 
nobis aeterno Patri Adae debitum solvit et veteris piaculi cautionem 
pio cruore detersit. Haec sunt enim festa Paschalia, in quibus verus 
ille Agnus occiditur, ejusque sanguis postibus consecratur. In qua % 
primum patres nostros filios Israhel educens de Aegypto Rubrum mare 
sicco vestigio transire fecistii Haec igitur nox est quae peccatorum 
tenebras columnae inluminatione purgavit. Haec nox est quae hodie 
per universum mundum in Christo credentes, a vitiis saeculi segregatos 
‘et caligine peccaterum, reddit gratiae, sociat sanctitati. Haec nox est, 
in qua destructis vinculis mortis Christus ab inferis victor ascendit, 
Nihil enim nasci profuit nisi redimi profuisset. 

O mira circa nos tuae pietatis dignatio! O inaestimabilis dilectio 
caritatis! Ut servum redimeres filium tradidisti! O certe necessarium 
Adae peccatum, quod Christi morte deletum est! O felix culpa, quae 
talem ac tantum meruit habere redemptorem! O beata nox, quae sola 
meruit scire tempus et horam, in qua Christus ab inferis resurrexit! 
Haec nox est de qua scriptum est: Ht now sicut dies inluminaditur, 
Et nox tnluminatio mea in delicits meis. Hujus igitur sanctificatio 


1 The three Gallican Sacramentaries have: Gaudeat se tantis illius 
inradiata. 

2 Sacerdotum, in the Miss. Goth. This is a variant which depends on 
the question whether the officiating minister is a priest or a bishop. 

* This pronoun, like the verb fecisti, at the end of the sentence, does 
not fall in easily with what follows. Something must have fallen out, as in 
the case of the words Nihil enim, a little lower down. 


THE CHRISTIAN FESTIVALS, 255 


noctis fugat scelera, culpas lavat, reddit innocentiam lapsis et maestis 
laetitiam ; fugat odia, concordiam parat, et curvat imperia. 

In hujus igitur noctis gratia, suscipe, sancte Pater, incensi! hujus 
sacrificium vespertinum, quod tibi in hac cerei oblatione solemni per 
ministrorum manus de operibus apum sacrosancta reddit Ecclesia, Sed 
jam columnae hujus praeconia novimus quam in honorem Dei rutilans 
ignis accendit; qui licet divisus in partes mutuati luminis detrimenta 
non novit. Alitur liquantibus ceris, quas in substantiam pretiosae hujus 
lampadis apis mater eduxit. 

Apis? caeteris quae subjecta sunt homini animantibus antecellit. 
Cum sit minima corporis parvitate, ingentes animos angusto versat in 
pectore; viribus imbecilla, sed fortis ingenio. MHuic,? explorata tem- 
porum vice, cum canitiem pruinosa hyberna posuerint et glaciale senium 
verni temporis moderatio ‘ deterserit, statim prodeundi ad laborem cura 
succedit; dispersaeque per agros, libratis® paululum pinnis, cruribus 
suspensis insidunt, parte® ore legere flosculos, oneratae’ victualibus 
suis ad castra remeant; ibique aliae inaestimabili arte cellulas 
tenaci glutino instruunt, aliae liquantia mella stipant, aliae vertunt 
flores in ceram, aliae ore natos fingunt, aliae collectis e foliis nectar 
includunt. O vere beata et mirabilis apis! Cujus nec sexum masculi 
violant, foetus non quassant, nec filii destruunt castitatem! Sicut sancta 
concepit virgo Maria: virgo peperit et virgo permansit. 

O vere beata nox, quae expoliavit Aegyptios, ditavit Hebraeos! Nox, 
in qua terrenis caelestia junguntur ! 

Oramus te, Domine, ut cereus iste in honorem nominis tui con- 
secratus, ad noctis hujus caliginem destruendam indeficiens perseveret, 
et in odorem suavitatis acceptus supernis luminaribus misceatur, Flam- 
mas ejus Lucifer matutinus inveniat; ille, inquam, Lucifer, qui nescit 
occasum ; ille, qui regressus ab inferis humano generi serenus inluxit. 


1 Incensét has here a figurative meaning. The sacrifictum vespertinum 
incensi (cf. Ps. 141, v. 2) is nothing else than the candle itself. The word 
incenst, however, has given origin to the ceremony of the five grains of 
incense, which being blessed together with the new fire, are here inserted 
into the body of the candle. 

2 This eulogy of the bee, full of Virgilian reminiscences, is no longer to 
be found in the text now in use. 

3 Haec, in the manuscripts. 

‘ Moderata, manuscripts. . 

8 Libratim p. pinnibus, manuscripts. 

§ Raptim (?). 

1 Oneratis, manuscripts. Something must have fallen out here. ‘The 
whole passage is very corrupt. 


956 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


Precamur ergo te, Domine, ut nos famulos tuos,! omnem clerum et 
devotissimum populum, quiete temporum concessa, in his Paschalibus 
gaudiis conservare digneris, 


These formularies were said, in Italy at least, from 
separate rolls, which it was customary to decorate as 
sumptuously as possible. The text was ornamented here 
and there with miniatures illustrative of various passages, 
such as the angelic choir, the earth illuminated with 
celestial light, the church, the officiating deacon, bees, 
etc. The name of the sovereign at the end was sometimes 
accompanied by his portrait.2 In the ornamentation of 
these rolls the figures were placed upside down, so that 
the reader observed them turned in the opposite direction 
from the text. This custom finds its explanation in the 
fact that each roll, as it was read, was allowed to fall over 
the side of the ambo, so that its end could be seized by 
members of the congregation, and the miniatures contem- 
plated while the deacon continued his chanting of the 
remainder. 

The Mbozarabic Liturgy contains here, besides the 
‘blessing of the new fire, which is not, perhaps, primitive in 
this place, a twofold benediction, namely, that of the lamp 
and that of the candles. There were two officiating ministers 
—deacons—who must either have composed the necessary 
formularies themselves, or have known them by heart. 


‘ The local community. We find here, in the copies, formularies in 
which the pope, the bishop, and the sovereign, are named. 

* This was the case in one of the Hzultets preserved among the archives 
of the Cathedral of Bari; we see depicted on it the portraits of two 
emperors of the East, Basil Il. and Constantine IX., then rulers of the 
country. This roll furnishes a formulary which varies somewhat from the 
usual text. The Benedictines of Monte Cassino have undertaken the publi- 
cation of the miniatures in some of these rolls, especially those of G. 
Fondi, Capua, and Mirabella (Le Miniature net rotolé dell’ Ezxultet <heiee 
Cassino, 1899). A more complete work on the same subject has fiat Ba 
published by Mons. EK. Bertaux, L’art dans I’ Italie méridionale Pari ier. 
p. 213, et seg. For the text of the Hxultet, see infra, p. 543, : . 


THE CHRISTIAN FESTIVALS. 257 


These preliminary ceremonies were followed by a long 
series of lections, chants, and prayers, constituting the 
Vigil service, and by the blessing of the Fonts, the rites 
of baptism and confirmation, and finally the Mass, which 
was said in ancient times at dawn. This first Easter Mass 
still continues to preserve at Rome its primitive arrange- 
ment. It begins, after the litany, with the Gloria in excelsis 
(originally sung on the Nativity only), and excludes the 
other chants introduced at the end of the fourth century, 
viz. the introit, the offertory, and the antiphon of the com- 
munion. The same is the case, as we might naturally 
anticipate, with the Agnus Dei, which was not introduced 
until three centuries later. The only other chants occur- 
ring in this Mass—the gradual and the sanetus—go back 
to the earliest times. 


§ 5.—Tue ImMovaABLE FRAsts, 
1. Christmas and Epiphany. 


The second of the cardinal points on which the eccle- 
siastical year turns is the Nativity of Christ. Once fixed, 
this festival, like Easter, determined a great number of 
others. 

There is no authoritative tradition bearing on the day of 
the birth of Christ. Even the year is uncertain. The latter, 
however, was determined at an early date from a considera- 
tion of two texts, Luke iii. 1, and Luke ii. 23, which 
imply a synchronism between the thirtieth year of Jesus! 


1 Nee éray tpidxovra. This figure is given as approximate by the 
Evangelist himself. It is irreconcilable with the statement common to 
St. Matthew and St. Luke, that Jesus was born while Herod the Great was 
yet alive. The first year of Jesus began, on this hypothesis, in the year 
2 or 1 before our era (752-753 a.v.c.), whilst Herod died in the spring of 
the fourth year betore a.p. (é.e. 750 a.v.c.). 


258 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


and the fifteenth year of the rule of Tiberius (28-29). As 
for the month and the day, Clement of Alexandria? speaks 
of calculations which result in fixing these as the 18th or 
19th of April, or even as the 29th of May. But these 
were private calculations upon which no festival observ- 
ance could be made to depend. The book called De Pascha 
Computus, put forth in 243, either in Africa or in Italy, 
states that our Lord was born on the 28th of March? 
Those who proposed such figures evidently knew nothing 
of the existence of the festival of the Nativity. If we are to 
give credence to a text of very doubtful authenticity, then 
Hippolytus at the beginning of the third century in Rome 
fixes, in his Commentary on Daniel (iv. 23), the date as 
Wednesday, the 25th of December, in the forty-second year 
of the Emperor Augustus.? Even if such were the fact we 
should not as yet have reason to conclude from this that the 
festival of Nativity had been already instituted in the time 
of St. Hippolytus. 

The most ancient authority for the observance of the 
Nativity is the Philocalian Calendar, drawn up at Rome in 
the year 336. We read in it, in the table called Depositio 
Martyrum: vi. kal. jan., natus Christus in Betleem Judee.4 
The table of episcopal anniversaries, moreover, implies that 


1 Strom., i. 145, 146 (Pharmouthi, 24 or 25; Pachon, 25). 

? This curious document will be found in the appendices to Hartel’s 
edition of St. Cyprian, p. 267. 

3 This text was recently discovered by Mons. Basil. Georgiades, vol. i. 
p. 242, of the edition of Bonwetsch and Achelis, Berlin, 1897. Cf. 
Vacandard, Etudes de critique, third series, p. 8. 

* Usener (Rhein. Mus., vol. lx. p. 489) recognised this, but he refuses 
to see in this note VIII. Kal. ian anything more than an historical state- 
ment. It would not prove that the festival had been kept anterior to this. 
But why should an historical note figure in such a meagre calendar? And 
how could an event not commemorated by a festival, form the starting- 
point of the religious year? 


THE CHRISTIAN FESTIVALS, 259 


the beginning of the liturgical year was between the 8th and 
27th of December.! 

Christmas was originally a festival peculiar to the Latin 
Church. St. John Chrysostom states, in a homily delivered 
in 386, that it had not been introduced into Antioch until 
about ten years before, that is, about 375.2 At this time 
there was no observance of this feast either at Jerusalem,? 
or at Alexandria. It was adopted at the latter place about 
430.4 The Armenians did not observe it either.» These 
Churches, however, had a festival of the same import as that 
of the Latin festival of the 25th of December. They called 
it the festival of “the Manifestations,” ra ’Emi@ava, or 
Epiphany, and celebrated it on the 6th of January. The 
most ancient indication of it is to be found in Clement of 
Alexandria. He states that the Basilidians celebrated the 
day of Christ’s baptism by a festival which was preceded 
by a Vigil, or Watch, spent in hearing lections.6 There 
was a variation, however, as to the date. Some kept this 
festival on the 10th, others on the 6th of January. It is 
not possible to say at what date this custom was intro- 
duced into the orthodox Churches of the East, but it is 
certain that in the course of the fourth century the 6th of 
January was universally observed among them. Three events 
were commemorated in this festival—the birth of Christ, the 
adoration of the Magi, and the baptism of our Lord. The most 

1 Cf. Bulletin Critique, 1890, p. 41. 

* Migne, Pat. Gr., vol. xlix. p. 351. 

3 This is borne out by the Pereg. Etheriae, and also by a sermon of St. 
Jerome at Bethlehem early in the fifth century. This sermon has been 
dealt with by G. Morin (Revue d’ Hist. et de Litter. Religieuses, vol. i., 1896, 
p. 414). See Appendix, p. 577s. 

* Cassian, Coll., x. 1; Gennadius, De Viris, 59. Paul, Bishop of Emesa, 
preached a sermon on Sunday, the 25th of December (29 Khoiak), a.p. 432, 
at Alexandria, from which it appears that the birth of our Lord was ob- 
served there on that day (Hardouin, Conc., vol. i. p. 1693). 

5 Of. above, p. 74, n. 2. 


© Tod Bamricparos avTod Thy jucpay éoptdtovor mpodiavunrepevorres 
dévavydcec: (loc. cit.). 


260 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


ancient mention of this feast is found in the Passion of St. 
Philip, Bishop of Heraclea in Thrace, where there is mention 
of an incident which occurred in the time of the Diocletian 
persecution. It was also observed in the countries following 
the Gallican rite. Ammianus Marcellinus? relates that, in 
361, Julian, who was already ill-disposed towards Con- 
stantius, but who continued to disguise his pagan leanings, 
was publicly present at the Christian religious service in 
Vienne on the day of the Epiphany. The Council of Sara- 
gossa (380) mentions it also (c. 4) as a very high festival.’ 

At Rome and in Africa the 6th of January was as little 
observed as the 25th of December among the Orientals. 
The Epiphany does not occur in the Philocalian Calendar, 
and the Donatists did not keep it. St. Augustine reproaches 
them with this in terms which imply that the festival had 
been imported from the East.6 The two festivals were 
accepted everywhere in the West from cir. 400, except 
among the Donatists. 

It is thus clear that towards the end of the third century 
the custom of celebrating the birthday of Christ had spread 
throughout the whole Church, but that it was not observed 
everywhere on the same day. In the West the 25th of 
December was chosen, and in the East the 6th of January. 
The two customs, distinct at first, were finally both adopted, 
so that the two festivals were universally observed, or 
almost so. 


1 Ruinart’s edition, cap. 2. 

? “Feriarum die quem celebrantes mense januario christiani Epiphania 
dictitant ” (xxi. 2). 

’ “A xvi. kal. jan. usque in diem Epiphaniae qui est viii. id. jan. 
continuis diebus, nulli liceat de ecclesia absentare.” If the festival of the 
25th of December had been obseryed in Spain at this date, it ought, 
apparently, to have been mentioned in this canon. 

‘ St. Epiphanius (Haer., li. 16, 24; Hap. Fidei, 22) is exclusively for 
the 6th of January. 

5 “ Quia nec unitatem amant, nec orientali ecclesiae . . . communicant ” 
(Sermon 202), 


THE CHRISTIAN FESTIVALS. 261 


What were the influences, we may ask, which led to the 
adoption of these dates? Several answers have been pro- 
posed, which I will here enumerate. 

First, the Saturnalia of the Roman Calendar were con- 
sidered to have been a determining motive. An endeavour 
was made, it was thought, to turn away the faithful from 
the observation of this popular festival by directing their 
piety to the remembrance of Christ. This motive must be 
discarded, for there is no coincidence between the two 
festivals. The Saturnalia began on the 17th of December, 
and were not prolonged beyond the 23rd. 

A better explanation is that based on the festival of the 
Natalis Invicti, which appears in the Pagan Calendar of 
the Philocalian collection under the 25th of December. The 
Invictus is the Sun, whose birth coincides with the winter 
solstice, that is, with the 25th of December, according to the 
Roman Calendar. The worship of Mithras, or, speaking 
more generally, of the Sun, was widespread and popular in 
the third and fourth centuries. One is inclined to believe 
that the Roman Church made choice of the 25th of 
December in order to enter into rivalry with Mithraism.! 
This reason, however, leaves unexplained the choice of the 
6th of January. The following solution has the advantage 
of explaining both festivals at the same time. 

The date of the birth of Christ was fixed by taking as 
a starting-point that which was believed to be the day 
of His death. 

The latter date cannot be determined with historical 
accuracy. The information given in the Gospels and fur- 
nished by tradition is insufficient to enable us to come to a 
definite solution of the question. Attempts were made, 
however, at an early date to solve the problem. Clement of 
Alexandria? mentions certain private calculations which 


1 See the texts quoted by Mommsen (Corp. Inser. Lat., vol. i. p. 410. 
* Loe. cit. 


962 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


resulted—as far as the day was concerned—in assigning the 
21st of March or the 13th or 19th of April for the day of 
Christ’s death. The De Pascha Computus, previously re- 
ferred to, gives the 9th of April. Lactantius’ assigns it to 
the 23rd of March, but a solution more generally accepted 
makes it the 25th. Tertullian is the first to mention the 
subject; he says:—Passio perfecta est sub Tiberio Caesare, 
consulibus Rubellio Gemino et Fufio Gemino [29], mense 
martio, temporibus Paschae, die wit. kal. april, die pruma 
azymorum.” Hippolytus, in his Paschal Table, refers the 
Passion of Christ to a year in which the 14th of Nisan 
fell on Friday, the 25th of March. In his Commentary on 
Daniel ® he definitely assigns the Passion to Friday, the 25th 
of March, in the consulate of the two Gemini.* The Philo- 
calian Catalogue of the Popes gives the same day and year. 
It must be remembered that both the Cycle of Hippolytus 
and the Philocalian Catalogue are based upon official docu- 
ments, and that they may be regarded as indicating the 
Roman ecclesiastical reckoning. This same date—the 25th of 
March—appears also in certain Acts of Pilate, which, about 
the beginning of the fourth century at latest, were widely 
known, and enjoyed a considerable reputation. It was from 
this document, which was well known throughout Asia 
Minor, that the Quartodecimans of Phrygia obtained their 
date of the 25th of March for Easter. In Cappadocia the 
adherents of this sect were divided as to the fixing upon the 
25th of March, or the 14th of Nisan, but they were at one 
in refusing to celebrate Easter on a Sunday.’ In the fifth 
and sixth centuries the traditional date of the 25th of March 


De mort. Pers.,1; Divin. Inst., iv. 10. ; 

? Adv. Judaeos (written about 207), c. 8. These dates are irreconcilable 
with each other, On the 25th of March, in the year 29, the moon was in 
its last quarter. The Passover could not therefore fall on this day. 

3 Loo. cit., p. 242. 

‘ Side by side with these Consuls those of 41 have been interpolated in 
his text. 

§ Epiphanius, Haer., 1.1; cf. Philastrius, Haer., 58. 


THE CHRISTIAN FESTIVALS. 263 


was so firmly established in Gaul, that it gave rise to not only 
a celebration of the Passion of our Lord on that day, but 
also a festival of His Resurrection on the 27th of the same 
month, without interfering, however, with the movable feasts 
of Good Friday and Easter Sunday.! 

These festival observances imply an inveterate tradition. 
Weare not, on this account, to assume that this tradition 
had an historical basis. The Passion certainly did not occur 
on a 25th of March.* This date must have been arbitrarily 
chosen, or rather suggested, from its coincidence with the 
(official) spring equinox. The death of Christ was thus 
made to fall on the same day as that on which, according to 
an universal belief, the world had been created. 

This date having once been determined, and determined, 
too, from astronomical and symbolical considerations, it was 
not unnatural that it should be used to establish another 
coincidence. Christ must have lived upon earth, it was 
thought, for only a complete number of years. Fractions 
are imperfections which do not fall in with the demands of 
a symbolical system of numbers, and hence they must be 
got rid of as completely as possible. The Incarnation must, 
therefore, like the Passion, have taken place on the 25th of 
March, and as the Incarnation was reckoned from the first 
moment of the conception of Mary, the birth of Christ must 
have taken place on the 25th of December. 

This explanation would be the more readily received if 

1 Calendar of Perpetuus, Bishop of Tours (7 circ. 490), in Greg. Tur., 
Hist. Fr.,.x. 31; Hieronymian Martyrology, 25th and 27th of March. Cf. 
Martin de Braga, De Pascha 1 (Migne, Pat. Lat., vol. xxxii. p. 50): “A 
plerisque Gallicanis episcopis usque ante non multum tempus custoditum est 
ut semper viii. kal. april. diem Paschae (inexact) celebrarent, in quo facta 
Christi resurrectio traditur.” There is some confusion here. Passio should 
be read for resurrectio, unless Martin meant to write vi. kal. in place of 
vitt. kal. 

? In the years 29 and 35 the 25th of March fell on a Friday, but this 
Friday could not have been either the day of the Jewish Passover, or the 


day following it. The age of the moon is opposed to this. In the interval 
between the years 29 and 30, the 25th of March does not occur on a Friday. 


264 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


we could find it fully stated in some author.' Unfortu- 
nately we know of no text containing it, and we are there- 
fore compelled to put it forward as an hypothesis, but it is 
an hypothesis which falls in with what we may call the 
recognised methods in such matters. 

I will adduce, moreover, a coincidence which increases 
its probability. Up to the present we have been dealing 
only with the date of the 25th of December. That of the 
6th of January still remains to be explained. 

Sozomen? makes mention of a sect of the Montanists 
who celebrated Easter on the 6th of April in place of the 
25th of March, because the world having been created at 
the equinox, that is, according to their reckoning, on the 
24th of March, the first full moon of the first month took 
place fourteen days later, that is, on the 6th of April. Now, 
between the 6th of April and the 6th of January there are 
just nine months, the same interval as between the 25th 
of March and the 25th of December. The Greek day for 
the observance of the Nativity, the 6th of January, is thus 
found to be connected with a paschal computation, based 
on astronomical and symbolical considerations exactly similar 
to those from which we have endeavoured to deduce the 
date of the 25th of December. 

It is possible, from what has preceded, that the date 


1 It is indeed found, but at too late a date, that is, when the festival 
of the Nativity had been observed for a long time. Thus St. Augustine 
blames the Jews for having transgressed against the command non coques 
agnum in lacte matris suae. The lamb is Jesus Christ, crucified the 25th of 
March, that is, on the same day in which His mother began to have milk: 
‘ Dicuntur enim feminae ex quo conceperint lac colligere ” (In Heptat., ii. 90). 

* H. E,, vii. 18. 

* This reasoning would not be conclusive for the date of the Passion, 
an event separated from the Creation by an interval of some thousands of 
years; but it is understood that the Passover of Christ, being the true 
Passover, must fall due at typical maturity reckoned from the origin of 
all things. The Passion could not possibly have taken place on the 6th of 
April; for no Friday, the 6th of April, can be found in the interval of years 
from which we have to choose, as coinciding with the full moon, 


THE CHRISTIAN FESTIVALS, 265 


for the birth of Christ was fixed from the assumed starting- 
point of His Passion. Among all the solutions proposed 
this seems to me the most satisfactory, but I would not 
venture to say, in regard to the 25th of December, that the 
coincidence of the Sol novus exercised no direct or indirect 
influence on the ecclesiastical decisions arrived at in regard 
to the matter. 

The festival of Christmas is at the present day! cha- 
racterised in the Roman use by the celebration of three 
Masses; one at cockcrow, i.e. before daylight (ad gall 
cantum), another at dawn, and the third in the morning. 
This custom was in existence as early as the end of the 
sixth century, and St. Gregory mentions it in one of his 
homilies.2 It arose as follows. At the beginning of the 
fifth century there was only one Mass—that of the 
morning—and it was celebrated at St. Peter’s. Pope Celes- 
tine received, on the morning of Christmas Day, 431, the 
imperial letters which informed him of the result of the 
Council of Ephesus, and he caused them to be read “at 
the assembly of all the Christian people, at St. Peter’s.” ° 
Celestine’s successor, Xystus [Sixtus] IIL, rebuilt the Liberian 
Basilica on the Esquiline, and dedicated it to St. Mary. It 
is only from that time forward that we hear of a Station or 
nocturnal Mass on Christmas Day, and it has always been 
celebrated in that church. Here, I believe, we have an imita- 
tion of the use at Jerusalem, which permitted a night Station 
at Bethlehem and a day Mass in Jerusalem itself. The Basilica 
of Santa Maria Maggiore was, as it were, the Roman equiva- 
lent of Bethlehem, and later on a Praesepe [manger or creche], 


1 Before the sixth century it was not the custom at Rome to sing the 
Gloria in excelsis except at the Feast of Christmas, and then only at the 
nocturnal Mass (see infra). It is to Pope Symmachus (498-514) that we 
awe its use on Sundays and festivals (cf. swpra, p. 166). 

2 Hom. viii. 1. 

3 Jaffé, 386, 


265A CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


on the model of that of Palestine, was established there. 
With regard to the Mass at dawn, it was originally in honour 
of St. Anastasia of Sirmium, a saint who became popular 
at Constantinople after the translation of her relics under 
the Patriarch Gennadius (458-471). About the same time 
her cult was introduced at Rome and was installed in the 
old titulus Anastasiae, a church situated at the foot of the 
Palatine. As this building constituted a sort of special 
metropolitan church for the Greek quarter, and was in close 
proximity to the official staff of the Palatine, the festival of 
St. Anastasia assumed an extraordinary importance, and 
céntinued to be observed in spite of its coinciding with the 
celebration of Christmas. A third Station was thus formed, 
and was intercalated between the two others. In other places 
than Rome, where there was neither a church of St. Anastasia 
nor a Byzantine colony, no reason existed for celebrating a 
solemn Mass on the anniversary of the Martyr of Sirmium.? 
The custom of having three Masses was, however, preserved ; 
but the Mass at dawn, like the two others, was said in 
honour of our Lord’s Nativity, and St. Anastasia no longer 
figures in it, except in a mere commemoration.” 


1 Tt is a somewhat remarkable fact that this Byzantine cultus should 
have succeeded in establishing itself, notwithstanding the dominant claims 
of the festival of Christmas. Various Roman saints also, of whom the best- 
known was St. Eugenia, had their anniversaries on the 25th of December, 
and they are still marked in the Leonine i hie fe but in course of 
time they were all eliminated. 

? On this subject, cf. my work on the Church of St. Anastasia in the 
Melanges de l’ Leole frangaise de Rome, vol. vii. (1887) p. 405, et seq., of. also 
G. Bonnacorsi, Il Natale, Rome, 1903. 

[Norse on THE Roman nicuT.—The Romans divided the night into three 
parts ; the first began in the evening and lasted till the hour when all noises 
ceased (conticinium), the third began at cockcrow. 

Between these two was the night of undefined length (tntempesta nox). — 
The modern custom of celebrating Mass exactly at midnight is not quite in 
accordance with the ancient Roman method of reckoning the hours. ] 


THE CHRISTIAN FESTIVALS. 265B 


2. The Festivals after Christmas, 


The festival of the Nativity having been once fixed, 
there were associated with it, and that too from an early 
date, certain commemorations connected with the greatest 
saints of the New Testament. St. Gregory of Nyssa, in 
his funeral oration over St. Basil, preached at the Cap- 
padocian Cesarea in 379, states that it was customary after 
Christmas and before the Ist of January to celebrate the 
festivals of St. Stephen, St. Peter, St. James, St. John, and 
St. Paul. This statement is confirmed by the Syriac 
Menologion published by Mr. Wright from a manuscript 
of the date 412.1 I have made a study of the text of the 
latter, and have shown that it is merely an abridgment 
of a Greek Martyrology of Asia Minor, of which a more 
complete form was embodied in the Latin compilation 
called the Hieronymian Martyrology. The Greek Mar- 
tyrology must have been drawn up within the last three 
decades of the fourth century; it is even possible that the 
first redaction may have been a little earlier? It is, there- 
fore, in the main, of the same date and country as St. Basil 
and St. Gregory of Nyssa. There is nothing to prove, how- 
ever, that the festivals which we are about to mention were 
inscribed in it from the beginning. We have on this point 
merely the testimony of the Syriac abridgment, of which the 
provenance was Edessa, or some other oriental locality, where 
Syriac was the current language in ecclesiastical use. The 
following are the days after Christmas which it contains ®:— 


1 Journal of Sacred Lit., vol. viii., London, 1865-66, pp. 45, 423. , 

2 Les Sources du Martyrologe Hiéronymien, in the Mélanges de l’Ecole de 
Rome, 1885. Since the appearance of the first edition I have published this 
Syriac Menologion in the Acta SS. Novembris, vol. ii. p. [lii.]. 

3 T follow here the Syriac Menologion. In the Hieronymian Martyrology 
the festivals of St. Peter and St. Paul have been transferred, according to 
Roman custom, to the 29th of June. 


266 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


December 26, St. Stephen. 
27, SS. James and John. 
Pa 28, SS. Peter and Paul. 


The coincidence is complete. It is not, moreover, an 
isolated instance. The Nestorian and Armenian Churches 
furnish in their respective calendars evident traces of the 
same custom. The Armenians have not the festival of 
Christmas in their calendar,’ yet, before they begin on the 
29th of December to make immediate preparation for the 
observance of the Epiphany, they celebrate the four follow- 
ing festivals :— 

December 25, St. David, and St. James, the brother of 

the Lord.? 
x 26, St. Stephen. 
; 27, SS. Peter and Paul. 
28, SS. James and John. 


The Nestorian Calendar arranges these festivals some- 
what differently. The custom in that Church is to com- 
memorate saints on a Friday. The order is as follows :— 


1st Friday after the Epiphany, St. John Baptist. 


” 


and’ .., e ” SS. Peter and Paul. 
3rd is, ke ¥ The Four Evangelists.’ 
4th ie . ms St. Stephen. 


1 The Uniat Armenians have adopted this festival, but they still con- 
tinue to celebrate the four festivals I have mentioned, and that also in 
the same order, except that SS. David and James are placed before 
Christmas, 

* These two saints are introduced here as relations of Christ. David is 
Gcomdrwp, and James adeApdideos. Photius (Bibl. Cod., 275) speaks of a 
sermon by Hesychius of Jerusalem (fifth century) in honour of James, the 
brother of the Lord, and of, David, “ancestor of God.” It is certain that 
this festival is of Palestinian origin. Cosmas Indicopleustes testifies that 
it was still celebrated in his time at Jerusalem (Migne, Pat. Gr., vol. 
Ixxxviii. p. 197). 

’ This festival is, I think, a transformation of the primitive festival of 
the two sons of Zebedee. St. John must have attracted to him the three 


THE CHRISTIAN FESTIVALS. 267 


It is manifest that these anniversary dates were fixed 
arbitrarily, and that there was no historical support for 
their adoption. St. James, son of Zebedee, is the only 
one among them whose death may be assigned to one 
period of the year more than another. But, he was beheaded 
about the time of the Passover,! and not in the month of 
December. 

The most ancient of these festivals are those given 
in the list of St. Gregory of Nyssa and in the Syriac 
Menologion. The festival of St. Stephen goes back, as we 
know, to a period considerably earlier than that of the 
discovery of his tomb, which took place in 415, and gave 
a great impulse to his commemoration. It is mentioned, 
moreover, in the Apostolic Constitutions? All Western 
calendars and liturgical books? from the fifth century 
onwards, give this festival with its Eastern date.‘ 

The festival of the 27th of December was at first 


other evangelists, and the festival having thus changed its character, 
St. James would have been omitted.| 

1 Acts xii. 1-5. 

2 viii. 33. The day is not noted, but it could only have been on 
the 26th of December. 

3 The Leonian Sacramentary presents an apparent anomaly, In this 
collection, which is in much disorder, the Masses in honour of St. Stephen, 
the first martyr, instead of being placed at the 26th of December, are ranged 
under the rubric of the 2nd of August, along with the Pope, St. Stephen. It 
is, doubtless, because of the identity of the name of the Pope and the deacon, 
that the festival of the Invention of the body of St. Stephen has been assigned 
to August 3. This festival is noted in the Hieronymian Martyrology, but not 
in all the manuscripts. Its interpolation, therefore, could have only been 
made so far back as the revision of Auxerre (circ. 595). No ancient 
liturgical work, Latin, Gallican, or Roman (except the Leonian Sacra- 
mentary), contains a festival of the deacon, St. Stephen, in the month of 
August. On the other hand, the festival of the dvaxou.d} Tay Aenpavwv Tov 
aylov Srepdvov appears on the 2nd of August in the Byzantine Calendars, 
at least from the end of the tenth century (Martinov, Annus Kcclestasticus 
Graeco-Slavicus, p. 192). It is also celebrated by the Armenians. 

4 The Church of Constantinople transfers it to the 27th, for it assigns 
the day after Christmas to the commemoration of the Blessed Virgin and 


St. Joseph. 
aa 


268 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


commemorative of both St. James and St. John. It is in- 
serted as such in the Carthage Calendar, the Hieronymian 
Martyrology, and the Gallican liturgical books. In this, 
as in many other respects, the Gallican usage agrees with 
the Oriental. 

At Rome, on the other hand, the commemoration of — 
St. John alone was adopted. At Constantinople the two 
apostles were transferred to two other days in the calendar. 

As for the apostles Peter and Paul, their common 
festival was celebrated in the West on the 29th of June, 
a practice which goes back at least to the time of Con- 
stantine. The Eastern anniversary of these saints, the 
28th of December, could not disturb such a deeply rooted 
tradition. At Constantinople also the Roman date was 
adopted from an early period. In other Eastern countries 
it was found practicable to combine them.? 

The festival of the Holy Innocents must have been 
instituted at an early date, that is, some time in the fifth 
century. It is found on the 28th of December in all the 
ancient Latin calendars and liturgical books from the sixth 
century ® onwards. The Church of Constantinople has also 
this festival, but places it a day later, that is, on the 29th of 
December.‘ 


1 Qod. Theod., xv., v.. 5; the law belongs to the year 425; its terms 
are somewhat vague, but they seem to point to the festival of the month 
of June. It was celebrated at Constantinople at the end of the fifth 
century (Theod. Lect., ii. 16). 

* The festival was still celebrated at Jerusalem in the month of December, 
in the seventh century, as we learn from a homily of Bishop Sophronius 
(Migne, Pat. Gr., vol. Ixxxvii. p. 3361). The festival of St. Stephen 
took place on the 27th, and that of the apostles Peter and Paul on 
the 28th. 

3 My remarks here are about the festival, and not of the mention of the 
Innocents in hymns, as in Prudentius, or in homilies, as in those of St. 
Peter Chrysologus. 

‘The term Innocents is peculiar to Roman liturgical language. The 
Caiendar of Carthage and tne Gallican books employ the word Infantes. 


THE CHRISTIAN FESTIVALS. 269 


3. The Festivals of the Virgin and of St. John Baptist. 


We have seen that the Armenian Calendar provides in 
the last days of December for a special festival in honour of 
the two relatives of Christ, King David, and James, “the 
brother of the Lord.” The person who has in this respect 
an incontestable right to a special commemoration among 
the festivals of the Nativity is assuredly the Blessed Virgin. 
We need not, therefore, be astonished that her festival finds a 
place immediately after Christmas in the Nestorian Calendar. 
A similar festival appears also in the Coptic Calendar on the 
16th of January, almost immediately after the solemnities 
of the Epiphany, which came to an end on the 14th. 

In Gaul also we find, in the sixth century, a festival 
of the Blessed Virgin in the month of January: mediante 
mense undecimo, says Gregory of Tours. The Hieronymian 
Martyrology, in its revised Auxerre form (circ. 595), assigns 
this festival to the 18th of January. It appears also 
in the liturgical books in this part of the calendar, but with 
somewhat less precision. 

Her festival was celebrated in Spain, but at various 
dates in various places. ‘The tenth Council of Toledo (656) 
enjoins a fixed and universal date, the 18th of December, 
eight days before Christmas.® 


1 Glor. Mart., 8. There is no earlier attestation as far as Gaul is 
concerned. The festival does not appear in the Calendar of Perpetuus 
(Greg. Tur., Hist. Fr., x. 31). 

2 In the Luxeuil Lectionary it follows the 2nd Sunday after Epiphany, 
before the festival of Cathedra Petri, which was then celebrated on the 
18th of January. In the Missale Gothicum it occurs between Epiphany 
and St. Agnes (21st January); in the Sacramentary of Bobbio, between 
Epiphany and Lent, with (and after) the festival of the Chair of St. Peter. 
The Hieronymian Martyrology gives the two festivals on the same day. 

$ Can. 1. From the terms employed by the council it has been wrongly 
inferred that it was cognisant of the festival of the 25th of March as in vogue 
in certain Churches. This was not the case. The council confined itself 


270 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


The Church of Rome seems to have celebrated no 
festival of the Virgin before the seventh century, when 
it adopted the four Byzantine festivals, of which I will 
speak presently.? 


The Gospel? furnishes, in regard to the festival of 
St. John Baptist, a fragment of information which has not 
been neglected. The birth of the Forerunner of our Lord 
must have preceded that of the Saviour by six months. 
I suspect, notwithstanding, that the festival of the 24th 
of June was preceded, at least in the East, by another 
commemoration, which was observed about Christmastide. 
We have seen what the Nestorian use was in this respect, 
and we find that in the Armenian Church also the festival 
of the Forerunner of our Lord was the first which was 
observed after Epiphany.* The Calendar of Perpetuus, 
Bishop of Tours (461-490), places the Natale S. Johannis 
between the Epiphany and Cathedra Petri, that is, exactly 
at the same period in the year.* 

This festival was replaced later on by another, that of 
the Passion, or Decollation of St. John, observed on the 
29th of August, which was adopted in Gallican regions and 
in Constantinople before it was followed at Rome.® 


to stating that this date, which is that of the Incarnation, would be most 
suitable for the festival of the Blessed Virgin, but that the exigencies of 
Lent and of the paschal festivals did not allow of its adoption. 

1 See, however, what is said on page 273 of the a ciegia of the festival 

of the Ist of January at Rome. 
2 §t. Luke i. 36. 

> Nilles, Kalend. Manuale, vol. ii. pp. 564, 566. 

4 In the Calendar of Carthage, under the 27th of December we read, S. 
Johannis Baptistae et Jacobi Apostoli quem Herodes occidit, but we have 
every reason to believe that this was an error of the copyist, who read 
Baptistae in place of Evangelistae. 

5 For Constantinople see Martinov, Annus Eccl. Graeco-Slavicus, p. 210. 
In the Hieronymian Martyrology and the Gelasian Sacramentary the 
festival is placed on the 29th of August. All the Gallican liturgical books 
have a Mass for the Passion of St. John, which they place at a greater or 
lees distance after that of the Nativity of the same saint, but without 


THE CHRISTIAN FESTIVALS. 271 


As for the festival of the 24th of June, it appears to 
have been of Western origin, like that of the 25th of 
December. The earliest witness to its observance is to 
be found in the sermons of St. Augustine.2 From the 
middle of the fifth century onwards the existence of this 
festival is attested in all our sources of information as 
to Western usages. It appeared also at a very early date 
at Constantinople and in the Byzantine East. There were, 
however, places in which the ancient festival of January 
held its own against the innovation. The Calendar of 
Tours, belonging to the sixth century, represents a kind 
of compromise; the Natale of St. John is still retained 
in the month of January, but the festival of June is also 
adopted, and, strange to say, as the anniversary of the Passio 


of the saint. 


The festivals of the Blessed Virgin, as they are now 
observed both in the Latin and Greek Churches, have a 
different origin and a different history from that of the 
primitive commemoration which I have just dealt with. 

The most ancient of these is that of the Presentation 
of Christ in the Temple, which is generally called in 
the West the festival of the Purification of the Blessed 


precisely indicating the date. The genuine Roman books have no mention of 
this festival: its appearance in the Gelasian Sacramentary is an indication 
of one of the many revisions by Gallican hands to which this collection has 
been subjected. 

1 It is to be noted that the festival is on the 24th, and not the 25th 
of June; and we may well ask why the latter figure was not adopted, since 
it would have given the exact interval of six months between the Baptist 
and Christ. The reason is that the calculation was made according to 
the Roman Calendar; the 24th of June is the vidi. kal. jul., just as the 25th 
of December is viit. kal. jan. At Antioch, where the calculation was made, 
from the beginning to the end of the month the 25th would undoubtedly 
have been chosen. 

2 Serm. 196 and 287. It is not to be found in either the Philocalian 
Calendar, or in that of Polemius Siivius (448). Owing to the present con- 
dition of the Syriac Menologion, we cannot say whether it was there or not. 


272 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


Virgin.” Its date results from that assigned to the birth of 
Christ, which it must follow at an interval of forty days. 
The first notice we have of its institution is in the second 
half of the fourth century, and that too in Jerusalem. The 
Peregrinatio of Etheria (Silvia) describes it under the name 
Quadragesimae de Epiphania. As the festival of Christmas 
had not yet been adopted there, the Presentation was celebrated 
on the fortieth day after the Epiphany, that is, on the 14th 
of February! In the description of the festival furnished by 
Etheria, we remark no indication of a special association with 
the Blessed Virgin. An edict of Justinian, of the date 542,? 
enjoins the solemnisation of this festival at Constantinople. 

The observance of the festival of the Annunciation, on the 
25th of March, is attested by the Chronicon Paschale (first 
half of the seventh century), which speaks of it (ad ann. 
5506) as an established institution? Like the preceding 
festival, this is also dependent on that of Christmas, 

About the time of the Council im Trullo (692), which 
mentions all four festivals, a document at Rome attested, 
not only to the observance of the two preceding festivals, 
but also to two other commemorations of the Blessed Virgin, 
viz. that of her Nativity (8th September), and that of her 
Dormitio (15th August). These four festivals are recorded 
in the Gelasian Sacramentary at the beginning of the eighth 
century. They had passed, therefore, into Roman usage as 

* An early Greek form of the Ave Maria, probably for use on this 


festival, will be found on p, 540.—TR. ] 

1 This is the date adopted, and for the same reason, in the Armenian 
Calendar. 

? Theophanius, a.m. 6034. 

> There is a homily of St. Sophronius, Bishop of Jerusalem, on the Mystery 
of the Annunciation (Migne, Pat. Gr., vol. lxxxvii. p. 3217). Some earlier (?) 
evidences have been collected by 8. Vailhé, in the Echos d’ Orient (1906, pp- 
138-145). Noneof them are absolutely conclusive, but it is possible that the 
Festival was observed, at least in some localities, as early as the fifth century. 
See note, p. 576. 

4 Liber Pontif., vol. i. p. 376 (Life of Sergius I.). It was about this time 
that Andreas of Crete delivered his homilies on the Nativity, Annunciation, 
and Dormitio of the Blessed Virgin (Migne, Pat. Gr., vol. xevii.). 


9 


THE CHRISTIAN FESTIVALS. 273 


century. They had passed, therefore, into Roman usage as 
early as the seventh century.1 I am unable to say, or even 
to conjecture, where and how the two dates the 15th of 
August and the 8th of September were arrived at. 

These four festivals of the Blessed Virgin Mary are 
Byzantine importations. They were introduced in the first 
place at Rome. The countries of the Gallican rite knew 
nothing of them until they adopted the Roman Liturgy.’ 


4. The Festival of the 1st of January. 


The festival of the Circumcision, as we understand it, is 
not of Roman origin. There was, from the seventh century 
onward, a solemn Station at Rome on the Ist of January in 
the basilica of St. Mary ad Martyres, but the liturgical texts 
prescribed for this day make no mention of the Circumcision.? 
The official designation of the festival was Octavas Domini! 
It was a sort of renewal of the solemnity of Christmas, with 


1 It is certain that they were not yet in existence in the time of St. 
Gregory. Not only does he never make mention of them, but the same 
is true of all the documents bearing on the Roman usage prior to, or 
considered to be prior to, the seventh century, such as the Calendar of 
Carthage, the Leonian Sacramentary, etc. But what is still more conclusive, 
these festivals were still unknown to the Anglo-Saxon Church at the 
beginning of the eighth century. 

* They do not appear either in the Auxerre recension of the Hieronymian 
Martyrology, or in the Gallican liturgical books. An inscription (Le 
Blant, No. 91) mentions the dedication of a church in the diocese of Cou- 
tances—the celebrated dedication minse agusto medio. The church had 
been built in honore Alme Maria. It must not, however, be assumed from 
this that the festival of the 15th of August was then observed in Neustria. The 
festival in the middle of August referred to in the inscription, and described 
as being celebrated every year on the same day, was not that of the 
Dormitio S. Mariae, but the dedication of the Church of Ham. This 
dedication took place in 679 (Bull. des Antiquaires de France, 1886, p. 287). 

3’ This word appears, it is true, in the Preface of the Gelasian Sacra- 
mentary, but not as associated with the commemoration of the circumcision 
of the child Jesus. It meant simply the Jews collectively, just as the word 
praeputium, its antithesis, meant the Gentiles collectively. 

4 Cf, The Capitularies of Capua for the Epis. of St. Paul (sixth century) 
and those of Naples for the Gospels (seventh century), published by Dom 
Germain Morin (Analecta Maredsolana, vol. i, pp. 437, 428, 430). 


274 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


a special consideration of the Virgin Mother. The most 
ancient Byzantine calendars,’ on the other hand, give us for 
the 1st of January the twofold festival of the Circumcision 
of Christ and of the anniversary of St. Basil. In ancient 
authorities on the Gallican custom the Circumcision appears 
alone; and it is mentioned at a tolerably early date, as, 
for instance, at the Council of Tours in 567 (can. 17), in 
the Auxerre recension of the Hieronymian Martyrology 
(circ. 595), and in the liturgical books of the seventh and 
eigkth centuries.2. There was, moreover, in countries of 
the Gallican rite at this period of the year a solemn fast, 
which had been instituted with the object of turning away 
the faithful from the observance of certain riotous festivals 
celebrated on the Ist of January. 


5. The Festivals of the Holy Cross.° 


Holy Cross Day, the 14th of September, like that of 
the Presentation in the Temple, is a festival of Palestinian 
grigin. It was the anniversary of the dedication of the 
basilicas erected by Constantine on the sites of Calvary 
and the Holy Sepulchre. This dedication festival was 
celebrated in 335 by the bishops attending the Council of 
Tyre, who had pronounced upon St. Athanasius the sentence 
of deposition. There was associated with it also the com- 
memoration of the discovery of the true cross. As early 
as the end of the fourth century it was celebrated at 
Jerusalem with much solemnity, and attracted thither a 
great concourse of bishops, monks, and pilgrims.’ Like 


1 That of Morcelli (Kal. CP, Rome, 1788), attributed to the eighth 
century ; that of Naples (ninth century), the Menologion of Basil, ete. 

2 Missale Goth., Sacramentary of Bobbio, and the Luxeuil Lectionary. 

3 In addition to the texts referred to, consult Isidore, De Of., i. 41; 
Cone. Tol., iv., c. 10. 

4 Peregrinatio, infra, pp. 522, 576. 


THE CHRISTIAN FESTIVALS. 275 


the festivals of Easter and Epiphany, it lasted eight 
days. From Jerusalem it passed to Constantinople, and 
at length to Rome, where it was introduced as late as 
the seventh century.) 

The Gallican Churches, to which this festival was un- 
known, had another of the same significance, at least in 
regard to the discovery of the true cross. They celebrated 
it on the 3rd of May. It is found on this date in several 
early manuscripts of the Hieronymian Martyrology.? In the 
Mozarabic Calendars and in the two Gallican Sacramentaries of 
Autun (Missale Gothicwm) and Bobbio respectively it appears 
between the octave of Easter and the Rogation days, 
without a more precise indication of date. In _ the 
Gelasian Sacramentary it is noted on the 3rd of May, 
but, as it is not found in the earliest documents bearing 
on the Roman usage—-the Sacramentaries of Leo and of 
Pope Adrian—its presence here may be attributed to a 
Gallican revision of this text. It seems even to have 
been introduced into Gaul somewhat late, that is, in the 
course of the seventh century, and it is possible that it 
was not universally observed there when the Roman usage 
was adopted. The assignation of the date seems to have 
been occasioned by the legend of the invention of the cross, 
in which a certain Judas-Cyriacus figured.* 


' Lib. Pont., vol. i. p. 374. 

2 For instance, those of Berne and Wolfenbiittel, the latter of the 
year 772, and the former somewhat later. In the Epternach manuscript 
(Parisinus, 10837) of the beginning of the eighth century there is no 
mention of this festival. It is also lacking in the Luxeuil Lectionary, 
and Gregory of Tours does not mention it either, in a passage (Gl. Mart., 5) 
where we might expect to find a notice of it. 

3 See the preceding note. A Festival called Inventio Crucis est given in 
the Naples Capitulary (seventh century), published by Dom G. Morin (Anal. 
Maredsolana, vol. i. p. 427); but the day is uncertain, so that it is impossible 
to know if it is the Festival of May 3 or that of September 14, 

* Lib. Pont., vol. i. p. viii. 


9°76 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


6. St. Michael and the Maccabees. 


The only angel of whom we find a commemoration 
before the ninth century is St. Michael. Festivals of 
this kind can be attributed only to the dedications of 
churches. This was the case, in fact, with the Byzantine 
festival of the 8th of November, relative to the Church of 
St. Michael in the baths of Arcadius ;* also with the festival 
of the 8th of May, relative to the celebrated sanctuary 
of Monte Gargano, and with that of the 29th of September, 
relative to a church (destroyed long ago) in the suburbs of 
Rome at the sixth milestone on the Via Salaria, This 
festival of St. Michael is the only one of the kind which 
appears in the early Roman liturgical books. It is found 
in an authority as early as the Leonian Sacramentary, that 
is, of the sixth century. The Gallican books and calendars 
make no mention of a day especially assigned to the 
commemoration of St. Michael the archangel.” 

The festival of the Maccabees (August 1) seems to have 
been universally observed in the Church about the fifth 
century. It is mentioned in all the calendars, beginning 
with the most ancient form of the Hieronymian Martyrology.® 
It does not occur, however, in any of the Gallican or Roman 
liturgical books, except the Gelasian Sacramentary. The 
commemoration of the Maccabees, occurring, as it does, in 
the kalends of August, must have been eclipsed by the 
festival of St. Peter a vinculis. 


’ Martinov, Annus Eecl. Graeco-Slavicus, p. 273. 

* It is only in the Mozarabic Calendars of the tenth and eleventh 
ceniuries that we find the Festival of the 29th of September evidently 
imported from Rome. 

* Syriac Menologion (412); calendars of Polemius Silvius (448), and of 
Carthage (fifth to sixth century); all the manuscripts of the Hieronymian 
Martyrology; homilies of St. Gregory Nazianzen, St. Chrysostom, St. 
Augustine, St. Gaudentius of Brescia, St. Leo, St. Cesarius of Arles 
etc.; the inscriptions of Arles in De Rossi, Bull., 1874, p. 148; Mozarabic 
Calendars, 


THE CHRISTIAN FESTIVALS. FhT 


7. The Festivals of the Apostles. 


I have already mentioned certain festivals of the 
apostles celebrated at Christmastide. I proceed now 
to deal with some other festivals of the same nature, 
confining myself to the notice of those which were 
celebrated at an early date in the West. The most 
important of these is that of St. Peter and St. Paul, on 
the 29th of June. It appears in the Philocalian Calendar 
of the year 336, coupled with the consular date 258, 
I have elsewhere! shown how this date may serve to 
determine the origin of the festival. We have here, not 
the anniversary of the martyrdom of either of the apostles, 
or of them both together, but merely the commemoration 
of the translation of their relics to the place called 
ad Catacumbas, at the third milestone on the Appian 
Way. At the beginning of the fourth century, when the 
calendar of the Roman Church was drawn up, from which 
calendar the text of the Philocalian is derived, the bodies 
of the two apostles were still reposing in this place. 
They were removed from it later on to be deposited in 
the basilicas raised to their honour by the Emperor Con- 
stantine on their original burying-places at the Vatican 
and the Ostian Way respectively. These translations brought 
about no change in the date of the celebration of their 
festival, the observation which had doubtless become rooted 
in the customs of the Christian population in Rome. 

The same calendar contains, under the date of the 22nd 
of February, a festival entitled Natale Petri de Cathedra. 
It was intended to be a commemoration of the beginning 
of the episcopate or apostolate of St. Peter. Its con- 
nection with the festival of the 29th of June was exactly 
the same as that which exists between the anniversaries 


1 Liber. Pontif., vol. i. p. civ. 


278 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


of the natalis and of the depositio of each bishop— 
anniversaries which the Popes, at least, were accustomed 
to commemorate, and that, too, as early as the first half 
of the fourth century. The choice of the day was not 
suggested by any Christian tradition. The reason will 
be clear if we glance at the ancient calendars of pagan 
Rome,! wherein we see that the 22nd of February was 
devoted to the celebration of a festival, popular above 
all others, in memory of the dead of each family. The 
observance of this festival and the participation in its 
ceremonies were considered as a thing incompatible with 
the profession of a Christian; but it was very difficult to 
uproot such ancient and cherished habits. It was, doubt- 
less, to meet this difficulty that the Christian festival of 
the 22nd of February was instituted. 

This festival was of more special interest to the 
Church of Rome than to others. Hence we see that 
it was never adopted in the East. It has not left, 
moreover, any trace in Africa.2 In Gaul, however, it is 
found at a somewhat early date. As early as 448 it is 
“mentioned in the Calendar of Polemius Silvius.? Several 
homilies bear testimony to its existence and to its identi- 
fication with the pagan festival of the Cara Cognatio.* 
The Council of Tours of the year 567° is also a witness 
to it. From these authorities we may gather how difficult 
it must have been to suppress the ancient funeral repast 
of the 22nd of February. This funeral repast was observed 


1 Mommsen, Corp. Ins. Lat., vol. i. p. 386. 

2 The Calendar of Carthage makes no mention of it. The sermons on 
this festival attributed to St. Augustine are now known to be apocryphal. 

3 Under the incorrect title of Depositio sancti Petri et Pauli, 

‘ See, especially, sermons 190-192 in the appendix to the sermons of 
St. Augustine. 

5 Can. 22: “Sunt etiam qui in festivitate cathedrae domni Potri 
apostoli cibos mortuis offerunt, et’ post missas redeuntes ad domos proprias 
ad gentilium revertuntur errores, et post corpus Domini sacratas daemoni 
escas accipiunt,” 


THE CHRISTIAN FESTIVALS, 279 


in the West up to the twelfth century at least. I have 
been a witness of this custom among the orthodox Greeks 
in Epirus, and also among the Mahometans. 

The Natale Petri de Cathedra was the subject of 
another coincidence, of which the inconvenience came 
at length to be recognised. It occurred often in Lent. 
In countries observing the Gallican rite, where Lenten 
observance was considered incompatible with the honour- 
ing of saints,’ the difficulty was avoided by holding the 
festival on an earlier date. The liturgical books place 
it in the month of January, alongside the festival of 
the Blessed Virgin, which was celebrated on the 18th 
of that month? The Hieronymian Martyrology, in its 
Auxerre recension, is more precise. It gives the 18th 
of January as the day of the festival of the Chair of 
St. Peter at Rome. The Auxerre editor was accommodating 
himself here to the custom of his country, but as the text 
before him noted a Natale S. Petri de Cathedra on the 
22nd of February, the idea occurred to him of preserving 
the two commemorations by attributing the latter to 
Antioch, a see which was believed to have been also 
occupied by the prince of the apostles. 

This combination was not at first received with favour. 
Only the feast of the 18th of January continued to be 
observed in Gaul. This is seen from the mention of it 


1 Conc. Tol., x. ¢. 1. 

? The Luxeuil Lectionary reckons only two Sundays between Epiphany 
and the festival of the Cathedra, and places three between the latter and 
Lent. The Sacramentary of Bobbio puts the festival of the Cathedra 
immediately before that of the Virgin (January 18); as for the Missale 
Gothicum, it intercalates between the festival of the Cathedra and that of the 
Virgin masses for St, Agnes (January 21), St. Cecilia (November 22), 
St. Clement (November 23), St. Saturninus (November 29), St. Andrew 
(November 30), St. Eulalia (December 10), and for the Conversion of 
St. Pauk (January 25). It is clear from this that it does not follow here 
the order of the calendar, and that it cannot consequently be adduced as 
a witness against the unanimity of the other documents. 


280 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


in the ancient Sacramentary of Gellona (eighth to ninth 
century), where it is accompanied by the explanation Sevwn- 
dum Gallos. As far as Rome was concerned, the festival of 
the 22nd of February was maintained to the exclusion of the 
other, and that, too, down to the sixteenth century. 

A third festival of St. Peter was celebrated at Rome on 
the 1st of August. This was the festival of the Dedication of 
the Church of the Apostles,? on the Esquiline, which was re- 
built in the time of Xystus [Sixtus] ITI. (432-440) at the 
cost of the Imperial family of the East. In this church were 
preserved, as much-venerated relics, the chains of St. Peter, 
by which name the basilica itself was frequently designated.* 


1 De Rossi, Bull., 1867, p. 38. The conclusions arrived at in this 
learned memoir differ from mine. ‘The difference must not be attributed to 
a superficial examination on my part of the reasons alleged and of the 
solutions set aside. Iam unable to admit, in particular, that there was any 
connection, before the later Middle Ages, between the Notale Cathedrae S. 
Petri and the cult of the relic venerated at Rome under the name of Chair 
of St. Peter. The texts adduced to prove that this chair was in existence 
as early as the fourth century in the baptistery of the Vatican have not the 
meaning assigned to them. They speak of the Sedes Petri, or Sedes Apostolica, 
only in a metaphorical sense. The statement of Ennodius as to a sella gesta~ 
- toria, has reference to the sella on which the consuls were carried in the 
consular processions (Revue de Philologie, vol. vii. (1883), p. 81). The most 
ancient mention of a relic thus called is in the catalogue of Monza, of the 
time of St. Gregory and Queen Theodelinda (De Rossi, Roma Sott., vol. i. p. 
176): Oleo de sede ubi prius sedit S. Petrus. ‘This oil had been obtained on the 
Via Salaria, or Via Nomentana, far from the Vatican. Here was a cemetery 
called sometimes Ad Nymphas S. Petri, where, it is said, St. Peter baptised. 
This tradition is referred to early in the sixth century in the Gesta Liberii 
papae and the Passio Marcelli. There was in that place, doubtless, a moy- 
able chair, or perhaps a chair cut in the tufa, which was regarded as a Sedes 
S. Petri. As to that of the Vatican, unlike in shape and size to anything in 
the Catacombs, I know of no mention of it before 1217 (Nerini, De templo 
S. Alexti, p. 209). Peter Mallins, writing of the basilica of St. Peter (1159- - 
1181), does not allude toit ; and considering how constantly he enlarges on the 
relics therein, his silence shows that no chair of St. Peter was venerated then. 

* Philip, a priest of this church, was a legate at the Council of Ephesus 
(431) (Hard., vol. i. p. 1483). It existed, therefore, before Xystus ILL. 

* This designation, a vinculis 8. Petri, is first met with in the Lib. Pont., 
vol. i. p. 261, in the account of an event in 501, and in an inseription of 533 
(ibid., p. 285), The poem of Arator, read in this basilica in 544, mentions the 
chains, 


THE CHRISTIAN FESTIVALS. 281 


This festival was peculiar to Rome, and was never 
imported into the East,! or into the countries of the Gallican 
rite. It is certain that it was intended to commemorate 
the dedication of the basilica on the Esquiline. This dedi- 
cation, therefore, had taken place on the 1st of August. As 
the Ist of August, from the time of Augustus, was a day of 
pagan religious observance and rejoicing,” it is possible that 
it was designedly chosen. 

The special festival of St. Paul (January 25) was of 
much less importance than those just mentioned. In the 
Auxerre recension of the Hieronymian Martyrology it is 
called Translatio S. Pauli Apostoli, without any indica- 
tion as to where this translation had taken place. In the 
Missale Gothicum there is a mass in Conversione S. Pauli, 
which appears to have been assigned to the same date.® 
In the ancient Roman books there is absolutely no mention 
of this festival.* 

The festival of St. John the Evangelist (May 6) must 
have been the anniversary of the dedication of the church 
near the Porta Latina, which had been consecrated in his 
honour. This church is mentioned for the first time in 
the Liber Pontificalis, in the passage dealing with Pope 
Adrian I. (772-795).5 The festival of St. John ante 
Portam Latinam has no earlier testimony than the Sacra- 
mentary of the same Pope. We ought, however, to take note 
of the fact that the Greeks celebrate on the 8th of May® 


1 In the East there are festivals in honour of the chains of St. Peter, 
or of the deliverance of St. Peter (Acts xii.), but they have no connection 
with the Roman festival under consideration. 

2 The vulgar still observe at Rome the day of the felice Agosto. 

3 Cf. p. 279, note 2. 

‘ We must bear in mind, however, that the Roman mass for Sexagesima 
Sunday is really a mass in honour of St. Paul. The station was held on 
that day in the basilica of this apostle on the Ostian Way. There are 
sermons of St. Augustine on the Conversion of St. Paul, but we must 
not conclude from this that the festival existed in his time, 

5 Vol. i. p. 508, 1. 23: Johannis Baptistae is atx error. 

* Martinoy, op. cié., p. 124. 


282 CHRISTIAN WORSHIP: IT'S ORIGIN AND EVOLUTION. 


a festival in commemoration of a miracle which was 
performed on the tomb of the apostle at Ephesus, This 
miracle was known in Gaul, for Gregory of Tours makes 
mention of it.) In the Missale Gothicwm there is a Mass 
S. Johannis Apostoli et HEvangelistae between the festival 
of the Invention of the Cross (May 3) and the Rogation 
days. The connection is closer, I think, between this 
festival and that observed in the Greek church than 
between it and the Roman Commemoration. But there 
is nothing to prevent our believing that the latter, which 
must have been instituted when Rome was under Byzantine 
influence, had been itself determined by some consideration 
of the solemnity at Ephesus.” 

The festival of the 1st of May in honour of SS. Philip 
and James was also an anniversary of the dedication of 
a church, namely, of that called the Holy Apostles at 
Rome. This church, originally founded by Pope Julius 
(337-352), was rebuilt about 561 by the Popes Pelagius I. 
and John IIIJ., and placed under the names of the two 
apostles Philip and James. The 1st of May was fixed 
‘ upon for the day of the dedication, because the festival 
of St. Philip was commemorated on this date? I am 
unable to single out from the two or three apostles so 
named, the James who was here associated with St. Philip, 
The Hieronymian Martyrology mentions the festival of 
St. Philip at Hierapolis in Phrygia, and an interpolation 
occurs here of the name of St. James, who is thus placed 
under a false topographical rubric. The Gallican liturgical 
books contain no mention of any festival commemorating 
either St. Philip alone or associated with St. James. 


1 Glor. Mart., 30. 

2 In the Martyrology of Ado, the Porta Latina is given as the locality 
of the cauldron of boiling oil, in which, according to a tradition already 
in existence in the second century, St. John was said to haye been plunged 
(Tertullian, Praesc., 36). 

+ Lib. Pont., voi. i, p. 306, note 2, 


THE CHRISTIAN FESTIVALS. 283 


In the East there were festivals of St. Philip the Apostle 
and St. James the Deacon, but these have no connection 
with the festivals previously mentioned. 

The festival of St. Andrew (November 30) was of much 
greater importance, and was more widely celebrated. It 
occurs on this day in all the calendars from the sixth 
century onwards.’ It is difficult to trace out its origin, 
or at least to suppose, as would seem to follow from the 
celebrated letter (apocryphal) on the martyrdom of the 
apostle, that this was the day of his festival at Patras. 
In any case, this was not the day on which his translation 
was observed at Constantinople (March 3), neither was it 
that of the second dedication of the Church of the Holy 
Apostles in this city (July 28), nor of that of the dedi- 
cation of the first church consecrated to him at Rome 
(November 3).? 


8. The Martyrs and other Local Festivals. 


Whatever may have been the dignity of the individuals 
in whose honour the immovable festivals of which I have 
just been writing were instituted, these festivals, without 
exception, yield in point of antiquity to the anniversaries 
of the martyrs. The latter go back to the second century. 
The anniversary of the martyrdom of St. Polycarp (f 155) 
was instituted at Smyrna immediately after his death. 
I could not instance, in the case of Rome, a commemoration 
as ancient. It is a remarkable thing even that the martyrs 
of the second century at Rome—I mean genuine martyrs, 


1 It is not found in the Calendars of Philocalus, or of Polemius Silvius, 
or of Perpetuus. It appears in that of Carthage, in all the Roman and 
Gallican liturgical books, and in the Byzantine Calendar, etc. 

* Lib. Pont., vol. i. p. 250; Hier. Mart., 3rd November. 

3 Martyr. Polyc., 18: “Tlapéte: 6 Kipios émiredciv thy TOU paptuplov abrov 
hucpay yeveOAtov.” 

U 


284 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


and indubitably of the second century, like Pope Tele- 
sphorus and St. Justin Martyr—were not inscribed in the 
ecclesiastical calendars of the time of Constantine. The 
anniversaries inserted in these calendars refer to martyrs 
of the third century at the earliest. The Christian epitaphs 
at Rome, moreover, belonging to a date earlier than the 
third century, contain. no indication of the day of the 
death of the deceased, whether they were martyrs or not. 
The case would have been different: if, as early as this, the 
funeral anniversary had become the subject of a religious 
commemoration, and, as far as the martyrs were concerned, 
of an ecclesiastical solemnisation. From the beginning of 
the third century, on the other hand, the celebration of the 
anniversary became a matter of universal observance. 

The anniversaries of martyrs were, naturally, local festi- 
vals. Each Church honoured its own saints. Sometimes, 
owing, it may be, to the lack of special festivals for each 
martyr, or in the way of addition to these festivals, a general 
commemoration of all the martyrs of a locality was celebrated. 

The practice soon arose of one Church adopting the com- 
‘memorations of another, and thus the festivals of the most 
distinguished saints were celebrated elsewhere, as well as in 
their own country. Some even attained an almost cecumenical 
veneration, such as St. Xystus [Sixtus] and St. Laurence of 
Rome, and St. Cyprian of Carthage, etc. The translation 
of relics, real or representative, gave, from the fourth century 
onwards, a great impulse to difts form of veneration, and to 
the festivals Gash Gael with it. 

There soon came to be associated with the martyrs the 
holy confessors, that is, the ascets, using the term in its 
fourth-century significance, such as St. Martin, St. Anthony, 
St. Simeon Stylites, etc. 

Among the local festivals there must also be ioatceteha 
the anniversaries of the dedications of churches, and of the 
ordination (natale) and burial (deposztio) of bishops. 


THE CHRISTIAN FESTIVALS. 285 


9. Fasts, Octaves, and Intanves, 


Besides festivals, properly so called, the ecclesiastical 
year embraced also fasting and litany days. 

At the outset, the fasts before Easter and those of the 
weekly stations were the only public, common, and obliga- 
tory observances. The bishops, however, were accustomed 
to prescribe extraordinary fasts, as the occasion demanded. 
These arbitrary appointments, which seem to have been very 
frequent, and for this reason somewhat burthensome, were 
gradually replaced by fixed observances on certain prescribed 
days. It was for this reason, as we have seen, that the 
Council of Elvira restricted the custom of weekly super- 
positions to once a month. At Rome, from the time of 
St. Leo, no more than four were provided in each year, 
but fifty years previously they appear to have been more 
numerous.” 

The Ember days, as I have previously said, were a 
special feature of Roman usage in the matter of fasts 
observed at other seasons than Lent. Elsewhere than in 
Rome, the days at the end of, or immediately following, 
the paschal solemnities were observed as fasts everywhere. 
At Milan, in the fourth century, the ten days between 
Ascension and Pentecost were reckoned as days of fasting.3 
St. Isidore *# makes mention of this custom, and explains it. 
But it was a more general practice to put off this fasting 
until after Pentecost. This was the custom in the East, in 


1 See above, p. 231. 
2 St. Augustine, Hp., 46: “Christianus qui quarta et sexta feria et 
ipso sabbato jejunare consuevit quod frequenter plebs Romana facit.” 
3 Philastrius, Haer., 119. 
4 De Off., i. 38. 


286 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION,. 


Gaul, and in Spain,’ allowing for certain differences in 
the number of days and in the time fixed for the beginning 
of the fast. 

The summer Ember days at Rome offered some points 
of resemblance to the Pentecostal fast. 

In Gallican regions the fast of the kalends of January 
was also observed. It is to this, possibly, that Philastrius, 
writing in the fourth century, refers when he speaks of the 
fast of the Epiphany.? The aim of this observance in Gaul 
and Spain? was to detach the faithful from the pagan 
masquerades and ceremonies of the 1st of January—ancient 
heathen customs, of which traces remain until the present 
day. It is possible, however, that this custom was adopted 
at the very beginning as a preparation for the observance 
of the Epiphany. From the example of the fast which 
precedes Easter, it was concluded that every high festival 
ought to have a preparatory fast immediately before it. 
Such was the origin of the fast before Christmas, which is 
mentioned by Philastrius in the passage just referred to, and 
which was adopted later on in Gaul® This was the fast 


™ Const. Apost., v. 20; cf. Athanasius, Apol. de fuga sua (vol. i. p. 323); 
the Council of Gerona (517), c. 2; Isidore, loc. cit.; Council of Tours (567), 
c. 17 (in reference to monks only). In the East it was not begun until 
after the octave of Pentecost. This was the fast which, having been 
extended up to the festival of SS. Peter and Paul (June 29), became the 
Greek fast of the Holy Apostles. 

? In Epiphania (loc. cit.). 

* Council of Tours (567), c. 17; Isidore, De Off., i. 41, 42. 

‘ We have previously seen (p. 260) that the festival of the Epiphany 
seems to have been regarded, in Gallican countries, as of more importance 
than that of Christmas. 

5 Calendar of Perpetuus: Council of Tours, can. cit.; Council of Macon 
(581), c. 19. I find no trace of it in Spain. It was more especially 
observed by monks (Bede, H. E., iii. 27; iv. 30). It is worthy of note that 
in the system referred to by Philastrius there were, as at Rome, four 
solemn fasts every year: those of Lent, Pentecost, Christmas, and Epiphany ; 
but the appointment of the special weeks and months did not originate 
from one and the same considerations. 


THE CHRISTIAN FESTIVALS. 287 


which gave rise to the special solemnisation of the four 
weeks before the festival of Christmas referred to in the 
Roman liturgical books of the eighth century. 

The same idea was at the bottom of the custom of 
fasting on the vigils of the high festivals, that is, 
of those in which the ancient pervigiliwm or nocturnal 
Synaxis had been preserved. But these fasts were not 
generally observed until a somewhat late period. That 
which is ancient about them is not the fast, but the 
vigil. 

The festival of Easter was truly a model festival, and 
was an object of imitation in the case of all others. Before 
the latter had been provided with preparatory fasts they 
already possessed octaves, which were a reproduction of 
Easter Week.2 In the fourth century it was customary at 
Jerusalem to solemnise the Epiphany and dedication festivals 
for eight days. This custom was very generally followed 
everywhere at an early date, and applied also to other 
festivals. 

Litanies were solemn supplications, instituted to im- 
plore the blessing of Heaven on the fruits of the earth 
It was customary to recite them in the spring, that is, 
in the season of late frosts, so much dreaded by the culti- 
vators of the soil. It is not a matter of wonder that 
Christian practice on this point should coincide with 
customs anterior to it. The same necessities, the same 
apprehension of dangers, and the same trust in Divine 
help, inspired rites mutually resembling each other. The 
practice was based on the idea of a kind of lustration 
of the cultivated lands, in which the future harvest was 
giving indications of its promise. The people marched in 
procession to the spot, chanting the while that dialogue 


1 See above, p. 229. 
? It is needless to point out that this was derived from the ceremonies 
of the Jewish Passover. 


288 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


prayer which we all a litany, elaborated, according to 
circumstances, into a long series of invocations addressed 
to God and to angels and saints. 

The day set apart for this purpose at Rome was the 
25th of April, a traditional date, being that on which the 
ancient Romans celebrated the festival of the Robigalia. 
The principal ceremony of the latter was a procession, 
which, setting out from the Flaminian Gate, made its 
way towards the Milvian Bridge, and arrived at length at 
a suburban sanctuary some distance off, that is, at the 
fifth milestone on the Claudian Way. The Christian 
procession which replaced it followed the same route as 
far as the Milvian Bridge. It set out from the Church 
of St. Laurence im Lucina, the nearest to the Flaminian 
Gate, held a station at St. Valentine outside the walls, 
and afterwards at the Milvian Bridge. From thence, instead 
of proceeding along the Claudian Way, it turned to the 
left towards the Vatican, stopped at a cross, of which the 
site is not given, and again in the paradise or atrium of 
St. Peter, and finally in the basilica itself, where the 
station was held.? 

The most ancient authority for this ceremony is a 
formulary for convoking it found in the Register of St. 
Gregory the Great,? which must have been used in the 
first instance for the year 598. 

In Gaul, from the end of the fifth century, the i 
days before Ascension were adopted for using this litany. 
Bishop Mamertus (circ. 470) of Vienne was the first to 
introduce this custom, and it was extended to the whole 


1 Ovid, Fasti,iv. 901. The flamen Quirinalis sacrificed in this temple 
a dog and a sheep. | 

2 These stations are noted in the Sacramentary of Pope Adrian. 

* Jaffé, 1153; Hp. app., 3. We must not confound this annual litany 
with the extraordinary litany of 590, described by Gregory of Me Hist. 
Hr. x. 1. 


THE CHRISTIAN FESTIVALS. 289 


of Frankish Gaul* by the first Council of Orleans (511).? 
These litany prayers were called Aogations? The Rogation 
days were days of very strict fasting. They were intro- 
duced into Rome in the time of Pope Leo IIL, about the 
year 800.* 

The litanies for springtime were not employed in Spain, 
but litanies were used there in the beginning of November,® 
at the time of sowing the seed. These were not the only 
litanies in use. They, were also employed, according to 
the locality, on the fast of Pentecost,® and at the autumnal 
equinox.’ 

Litanies were as much in use in the East as in the 
West, but they seem not to have been connected with 
prescribed. days. 


10. Calendars and Martyrologies. 


The festivals celebrated every year were noted in the 
local calendar. Each Church must have possessed its own. 
The most ancient which have come down to us are those 
of Rome, Tours, and Carthage.® 

The Roman Calendar has come down to us in two 
different forms. The most complete form is that presented 


1 Without disturbing, it must be understood, the litanies already in use 

in certain Churches. There was, at Auxerre, a litany at the beginning of 
each month (Gesta Epp. Autissiod., c. 19; Migne, Pat. Lat., vol. cxxxyiii, 

p. 233). 

2 Sidonius Apollinaris, Ep., v. 14; vii. 1; Council of Orleans, c. 27. 

3 This is the term used by Sidonius, and also by Avitus, the successor 
of Mamertus, in his homily tn Rogationibus. The Council of Orleans also 
mentions Rogationes id est litanias. 

. * See on this subject the Liber Pontificalis, vol. ii. p. 35, note 17, and 
p. 40, note 58. 

§ Council of Gerona (517), ¢. 3; Isidore, De OF: 1y 1. 40. 

§ Council of Gerona, c. 2. 

1 Isidore, De Off., i. 39. 

® I must not neglect to mention here the fragment of a Gothic calendar 
published by Mai, Script. Vet., vol. v. p. 66. 


290 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


in the Hieronymian Martyrology. The Roman Calendar in 
this collection is not, it is true, given by itself. It is 
mixed up day by day with many other analogous documents, 
and it requires considerable critical ability to disengage 
it from its context. The other form is that given in the 
two tables called Depositiones “piscoporum and Depositiones 
Martyruwm, which are contained in the collection known as 
the Philocalian. This collection, or, at least, the part of it 
containing these two tables, was drawn up in 336. The 
calendar preserved in the Hieronymian Martyrology exhibits 
indications of certain revisions, of which the latest are of 
the time of Pope Xystus III. (432-440); but it also 
furnishes traces of an editing in the time of Pope Miltiades 
(311-314). From this circumstance, and from certain other 
considerations, we may conclude that the two forms of it 
were derived from a text in existence about the year 312, 
immediately after the last persecution.? 

The Calendar of fasts and vigils in the Church of 
Tours has been preserved to us by Gregory, bishop of that 
town, in his Historia Francorwm (x. 31). He mentions 
only the most solemn festivals, that is, those which were 
preceded by a vigil. This arrangement had been drawn 
up by Bishop Perpetuus (461-490). 

The Calendar of the Church of Carthage, published by 
Mabillon,? and reproduced by Ruinart at the end of his 
Acta Martyrum Sincera, is somewhat less ancient. It 
contains the name of St. Eugenius, who died in 505. 

By combining the calendars of different Churches, espe- 


1 See my memoir on Les Sources du Martyrologe Hiéronymien, in the 
Mélanges de UV Ecole de Rome, vol. y. (1885), p. 137, et seq. Of. Lib. Pont., 
vol. i. pp- ix., cxlviii 

2 Analecta, vol. iii. p. 398; folio edition, p. 163. Mabillon discovered 
it in the binding of a manuscript of the seyenth century, or thereabout, 
at Cluny. The title runs as follows: Hic continentur dies nataliciorum 
martyris et depositiones episcoporum quos ecclesia Carthagenis anniversaria 


ylebrant (sic). 


THE CHRISTIAN FESTIVALS. 291 


cially those of great cities like Rome, Carthage, Alexandria, 
Antioch, and Nicomedia, the so-called martyrologies were 
formed. The most ancient collections of this nature seem 
to have been drawn up about the middle of the fourth 
century, in Africa and Asia Minor respectively. They have 
not come down to us in their primitive form. We know 
them only as they appear in the Hieronymian Martyrology, 
which was compiled about the middle of the fifth century 
in Italy, and thence carried to France, where, about the year 
595, it was subjected, at Auxerre, to a revision, from which 
revised text all existing manuscripts of it are derived. In 
addition to the Hieronymian Martyrology, there has been 
preserved to us the primitive martyrology of Asia Minor 
in a much abridged Syriac translation.! 

The Hieronymian Martyrology had attained, from the 
seventh to the ninth century, a widespread celebrity; but, 
owing to its complexity, and the many errors made by 
copyists, who were embarrassed by the multitude of proper 
names both of persons and places, it was held in less.esteem 
than abridged texts, which, while containing fewer saints, 
furnished certain historical details concerning them, together 
with extracts from their acts. These are what is known as 
historical martyrologies. The most ancient and best known 
examples are those of Bede, Florus, Rabanus Maurus, Ado, 
and Usuard. The latter, which was drawn up at St. Ger- 
main des Prés about the year 875, enjoyed much popularity 
during the Middle Ages. The existing Roman Martyrology 
is nothing more than a new edition of the latter, revised and 
completed by Cardinal Baronius.” 


1 In regard to all this, see the edition of the Hieronymian Martyrology, 
which I published in 1894 in concert with M. de Rossi, in vol. ii, of the Acta 
Sanctorum Novembris. 

* Cf. on this point Dom H. Quentin, Les Martyrologes historiques du 
moyew eye, Paris, Lecoffre, 1900. 


CHAPTER IX. — 
CEREMONIES OF CHRISTIAN INITIATION. 


THE ceremonies of Christian initiation, such as they are 
described in authorities from the end of the second century 
onwards, consisted of three essential rites—Baptism, Con- 
firmation, and First Communion. These could not be 
entered upon—at least, ordinarily—without a more or less 
lengthy preparation. As early as the end of the second 
century the increasing number of Christian candidates 
rendered it necessary to systematise this preparation, to 
_ lay down definite rules for its performance, and to determine 
the period of probation. Hence arose the discipline of the 
catechumenate. 

The catechumenate was a period during which converts 
learned and put into practice their essential duties in 
regard to belief and conduct. ‘The catechumens were looked 
upon as members of the Christian community, and were 
regarded as Christians, the entrance of converts into this 
lower category being effected by rites which appear in the 
ancient liturgical books under the heading ad Christianum 
faciendum, or under one of a similar significance. Cate- 
chumens could remain in their probationary stage as long 
as they liked. The Emperors Constantine and Constantius, 
in the fourth century, continued catechumens until they 
were at the point of death. The system of prolonging 
the catechumenate considerably lightened the burden of 


CEREMONIES OF CHRISTIAN INITIATION. 293 


disciplinary obligations, and was much in vogue with the 
aristocracy, who largely availed themselves of it. 

If a catechumen was desirous of completing his initia- 
tion, and the rulers of the Church deemed him worthy to 
receive baptism, he passed into the category of the elect, or 
competents.1_ At the beginning of Lent the names of those 
who were to be baptised on Easter Eve were written down. 
During these solemn forty days they were obliged to be 
present frequently at church, in order to undergo exorcisms 
and to hear preparatory instruction on baptism. 

It was at Easter, in fact, that baptism was ordinarily 
administered, and that, too, from the earliest times.2 The 
vigil of Easter Sunday was devoted to this ceremony. If 
this did not allow sufficient time of probation, or if the 
neophyte for any reason could not participate in the initia- 
tion on this day, it was postponed to a later date in Easter- 
tide. The last day for this purpose, that of Pentecost, 
as much on account of its being the last as for its own 
special solemnity, came soon to be regarded as @ second 
baptismal festival. | | | 

The Roman Church restricted baptism to this period. 
In the East, the Epiphany, the great festival of the birth 
of Christ and of His baptism, appeared to be naturally 
indicated for the second birth, the regeneration, the baptism 
of Christians. The Greek Fathers of the end of the fourth 
century are witnesses to the custom in their respective 
countries of blessing the baptismal waters on this day, and 
of baptising the neophytes. The example of the East was 
followed by several Western Churches, and it became 
gradually the custom to put Christmas and several other 


1 Herr Fr. X. Funk (Theologische Quartalschrift, 1883, p. 41, et seq.) shows 
clearly that these were the only subdivisions of the catechumens, and 
that the view of their having been distributed into four classes is based 
on a wrong interpretation of the ancient texts. 

2 Tertullian, De Baptismo, 19. 


294 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


festivals on the same footing as the Epiphany! in this 
respect. The Popes, however, urgently insisted upon, and 
succeeded in securing—not, it is true, without difficulty— 
the observance by the Latin Churches of the ancient Roman 
custom, which had its origin at a period long anterior to 
the institution of the festival of the Nativity. 

The rites observed in regard to the catechumenate, 
baptism, and confirmation, varied, as was the case with 
the Eucharistic Liturgy, according to the country. I will 
describe in the following pages the various customs. 


§ 1.— BAPTISM ACCORDING TO THE RomAN UsaGE, 


The documents from which we gather the baptismal 
ceremonies of the Roman Church are as follows :—? 

1. The Ordo Baptism, published by Mabillon as 
No. VII. This Ordo, as far as the text is concerned, goes 
back, at least, to the time of Charlemagne. We find it 
almost in its entirety, and word for word, in an instruction 
on baptism given by Jesse, Bishop of Amiens, to the clergy 
of his diocese, probably in 812.° 

2. The Sacramentary of Pope Adrian, which furnishes 
but few details, except in regard to the final ceremony. 


1 Cf. letter from Siricius to Himerus of Tarragona, ec. 2. It appears: 
to have had no effect, for the Council of the Province of Tarragona 
still recognised, in 517, Christmas as a baptismal festival (Cone. Gerund, 
c. 4); the letter of St. Leo to the Bishops of Sicily (Jaffé, 414, c. 1); 
the letter of Gelasiug to the Bishops of Lucania, etc., c. 12. Victor 
Vitensis, Hist. Persec. Vandal, ii. 47; Synodus Patricii, ii. 19 (Hardouin, 
vol. i. p. 1795). From these last two authorities it would appear that 
the Epiphany was a baptismal festival both in Africa and in Ireland. 
The Councils of Macon (585) c. 3, and Auxerre (cire. 585), show 
that the Roman custom prevailed in Gaul towards the end of the sixth 
century. For the East, see especially Gregory Nazianzen, hom. 40; 
various homilies of St. John Chrysostom, vol. ii. pp. 268, 433; vol. xi 
p- 25; Theodoret, Hist. Eccl., ii. 27. 

* Of. also the “ Apostolic Tradition ” of Hippolytus, Appendix 6. 

* Migne, Pat. Lat., vol. cy. p. 781. Cf. above, p. 149. 


CEREMONIES OF CHRISTIAN INITIATION. 295 


3. The Gelasian Sacramentary, which agrees generally 
with the Ordo; but here, also, possible Gallican revision 
has to be taken into account. 

The almost complete agreement between the Gelasian 
Sacramentary and the Ordo Baptismi proves that the latter 
represents the custom of the seventh century at the latest. 
From certain details, such as the bilingual formularies, the 
employment of the Nicene Creed, the substitution of 
acolytes for exorcists, we are forced to the conclusion that 
this ritual was not finally drawn up until the course of 
the seventh century, that is, in Byzantine times. 

At this period the baptism of adults had become 
exceptional, and the rites of initiation were ordinarily 
confined to infants. Thus the Ordo and the rubrics of 
the Sacramentary speak of infants in arms, who are 
accompanied by godfathers and godmothers to answer in 
their names. It is clear, however, that the formularies were 
composed for adults, and that the ceremonies themselves 
have only their full significance where persons of riper 
years are concerned. It is necessary, therefore, in order 
to place the whole in its true light, to regard the details 
which limit the ceremony to infants, and thus cause a 
chronological transposition of the whole text, as indications 
of the work of a reviser. I will endeavour, therefore, to 
take this into consideration in the following description.’ 


1. Rites of the Catechwmenate. 


The entrance into the catechumenate was accompanied 
by the following ceremonies :— 


1 Most of the rites here described are still in use when baptism is 
solemnly administered to adults; but everything takes place at the one 
service. In the case of infants, the ceremonies are fundamentally tha 
same, but considerably abridged. 


296 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


The insufflation, with a formulary of exorcism ; 

The signing with the cross on the forehead ; 

The administering of salt. 

The convert presents himself before the priest, who, 
after blowing in his face,’ marks him on the forehead 
with the sign of the cross, saying, Jn nomine Patris et 
Filit et Spiritus sancti. This ceremony is followed by a 
prayer, which the priest recites, holding his hand extended 
over the candidate : ? 


Omnipotens, sempiterne. Deus, Pater domini nostri Jesus Christi, 
respicere dignare super hunc famulum tuum quem ad rudimenta fidei 
vocare dignatus es. Omnem caecitatem cordis ab eo expelle; disrumpe 
omnes laqueos Satanae quibus fuerat conligatus. Aperi ei, Domine, 
januam pietatis tuae, et signo sapientiae tuae imbutus omnium cupidita- 
tum foetoribus careat, et suavi odore praeceptorum tuorum laetus tibi in 
Ecclesia deserviat, et proficiat de die in diem, ut idoneus efficiatur 
accedere ad gratiam baptismi tui, percepta medicina, 


Then follows the administering of the salt,$ which had 
been previously exorcised :— 


1 This ceremony is not given in the Ordo or in the Sacramentaries, 
but it is attested by John, the Roman deacon, in his letter to Senarius, 
an official of the time of Theodoric (Migne, Pat. Lat., vol. lix. p. 402). 
He says even that it was followed by an exorcism, ut exeat et recedat 
(diabolus), These words are also found in the formularies for exorcism 
which were prescribed according to the custom of the seventh century 
for the scrutiny at Lent. 

2 I give the text of the Gelasian Sacramentary, i. 30, using the 
singular for the plural number. The two other formularies which follow 
this prayer seem to be variants. This prayer is also found in the Gregorian 
Sacramentary, p. 60 (Muratori), but it is incomplete towards the end. 
Beside the ritual given in i, 30-32, tne Gelasian Sacramentary furnishes 
another, i. 71, which has supplied much of the material of the ritual 
of the present day. I think, however, that this second ritual is Gallican, 
with the exception of the administering of the salt, which is decidedly 
Roman, but which is accompanied in this case by no formulary. The 
formularies i. 71, or something like them, gre found in the Méssale 
Gothicum and in the Gallican Sacramentary, 

* The administering of salt is mentioned by John the Deacon; 


CEREMONIES OF CHRISTIAN INITIATION. 297 


Exorcizo te, creatura salis, in nomine Dei Patris omnipotentis et 
in caritate domini nostri Jesu Christi et in virtute Spiritus sancti, 
Exorcizo te per Deum vivum et per Deum verum, qui te ad tutelam 
humani generis procreavit et populo venienti ad credulitatem per servos 
suos consecrari praecepit. Proinde rogamus te, domine Deus noster, ut 
haec creatura salis in nomine Trinitatis efficiatur salutare sacramentum 
ad effugandum inimicum. Quam tu, Domine, sanctificando sanctifices, 
benedicendo benedicas; ut fiat omnibus accipientibus perfecta medicina, 
permanens in visceribus eorum, in nomine domini nostri Jesu Christi qui 
venturus est judicare vivos et mortuos et saeculum per ignem. 


The priest then puts a particle of salt in the mouth of 
the candidate, saying, Accipe N., sal sapientiae, propitiatus 
in vitam aeternam. He concludes with a prayer— 


Deus patrum nostrorum, Deus universae conditor veritatis, te supplices 
exoramus, ut hunc famulum tuum respicere digneris propitius; ut hoc 
primum pabulum salis gustantem non diutius esurire permittas quominus 
cibo expleatur caelesti, quatenus sit semper, Domine, spiritu fervens, 
spe gaudens, tuo semper nomini serviens. Perduc eum ad novae re- 
generationis lavacrum, ut cum fidelibus tuis promissionum tuarum aeterna 
praemia consequi mereatur. 


After this ceremony the candidate was regarded as a 
catechumen, and was admitted to religious assemblies, 
but not to the Eucharistic Liturgy, properly so called. 
The catechumens had a special place assigned to them 
in the church, and were dismissed before the beginning of 
the holy mysteries.’ 


Accipiet jam catechumenus benedictum sal. It would appear that at the 
beginning this ceremony was frequently repeated. A canon of the 
Council of Hippo (393) implies that the catechumens were accustomed 
to receive the salt all through the year, even at Easter (Conc. Carth., 
iii. c. 5). The administering of salt is a characteristic. of the Roman 
rite. 

1 See above, pp. 58, 171, 202, 


es 


298 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


2. Preparation for Baptism. 


The preparation for baptism, at Rome as elsewhere, 
consisted of a series of instructions and exercises during 
the season of Lent. The meetings for this purpose were 
called scrutinies; and in the seventh century amounted to 
seven in number. No Roman collection of catechetical 
instructions is now in existence which might be compared 
with those of St. Cyril of Jerusalem, but the latter is 
sufficient to give us an idea of the nature and form of the 
teaching given preparatory to baptism.! 

As the name suggests, the scrutinies were designed to 
test the preparation of the candidates, and especially to 
present them to the faithful, who, if the occasion arose, 
could protest against the admission of such as might be 
unworthy. Upon this matter the documents are necessarily 
mute, They contain nothing beyond the prayers and the 
rites. The latter had in view the gradual casting out 
of the evil spirit by forcing him to relinquish his hold 


_ over those who were about to pass into the kingdom of 


Christ. 
In the seventh century” the scrutinies began in the 


third week of Lent, At the Stational Mass on the Monday 


an announcement*® was made from the ambo of the first of 
these meetings— 


Scrutinii diem, dilectissimi Fratres, quo electi nostri divinitus in- 
struantur, imminere cognoscite. Ideoque sollicita devotione, succedente 


1 The sermons of St. Augustine addressed ad competentes (Nos. 56-59, 
112-116) may be regarded as representing the Latin custom, and even 
the Roman, for Africa followed, both in baptismal and other rites, the 
order prevailing at Rome. 

* See Appendix, p. 577c. 

3 Gel.,i.29. The Gelasian Sacramentary gives after this the rites of the 
catechumenate such as have been just described. The Ordo also assigns them 
to the first scrutiny, but this may not have been their original place. 


ae a ee 
' 


CEREMONIES OF CHRISTIAN INITIATION. 299 


sequente tlla feria, circa horam diei sextam convenire dignemini, ut 
caeleste mysterium quo diabolus cum sua pompa destruitur et janua 
regni caelestis aperitur, inculpabili, Deo juvante, ministerio peragere 
valeamus. 


At the first scrutiny the elect gave in their names, 
which were inscribed in a register. Then the sexes were 
separated, the men being placed on the right, and the 
women on the left. 

The Mass then began. After the collect and before 
the lections, a deacon called upon the catechumens to 
prostrate themselves in prayer. The prayer was con- 
cluded by all of them saying in a loud voice, Amen. 
Always at a signal from the deacon they signed themselves 
with the sign of the cross, saying, Jn nomine Patris, etc. 
The exorcisms took place at this point in the service. 
One of the clergy,! whose duty it was, approached the 
male candidates, and having made the sign of the cross on 
the forehead of each, imposed his hands upon each and 
pronounced the formulary of exorcism. He then proceeded 
to the female candidates, and repeated the ceremony, A \ 
second exorcist followed him, and then a third, performing | 
the same act. I give here one of the formularies used— 


Deus Abraham, Deus Isaac, Deus Jacob, Deus qui Moysi famulo tuo 
in monte Sinai apparuisti et filios Israel de terra Aegypti eduxisti, 
deputans eis angelum pietatis tuae qui custodiret eos die ac nocte; 
te quaesumus, Domine, ut mittere digneris sanctum angelum tuum 
ut similiter custodiat et hos famulos tuos et perducat eos ad gratiam 
baptismi tui. 

Ergo,? maledicte diabole, recognosce sententiam tuam et da honorem 
Deo vivo et vero, et da honorem Jesu Christo Filio ejus et Spiritui 
sancto; et recede ab his famulis Dei, quia istos sibi Deus et dominus 


1 The Ordo and the Sacramentary mention acolytes in this place, 
but it is certain that as long as there were exorcists in office, this was 
not the duty of acolytes. 

2 This portion of the formulary is invariable. It is repeated at each 


of the six exorcisms. 
x 


300 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


noster Jesus Christus ad suam sanctam gratiam et benedictionem fontem- 
que baptismatis dono! vocare dignatus est. Et hoc signum sanctae 
crucis frontibus eorum quod nos damus, tu, maledicte diabole, numquam 
audeas violare. 


After each of the exorcists had performed his function 
in turn, the catechumens were invited to prostrate them- 
selves and pray, signing themselves with the sign of the 
cross, A priest then approached, and repeated the cere- 
mony of the signing and the imposition of hands, while 
saying— 

Aeternam ac justissimam pietatem tuam deprecor, domine sancte, 
Pater omnipotens, aeterne Deus luminis et veritatis, super hos famulos 
et famulas tuas, ut digneris eos inluminare lumine intelligentiae tuae. 
Munda eos et sanctifica; da eis scientiam veram, nt digni efficiantur 


accedere ad gratiam baptismi tui. Teneant fiemam spem, consilium 
rectum, doctrinam sanctam, ut apti sint ad percipiendam gratiam tuam. 


It is to be noted that the priest, instead of following 
the exorcists in conjuring the devil, merely makes his prayer 
to God. It was not his office—at least, at this moment— 
to conjure the demon. After a final prostration, the 
catechumens resume their places, and the Mass proceeds 
in their presence up to the Gospel. Before the reading 
of this they were dismissed. Their relations or sponsors, 
however, took part in the offering. The names of the 
latter were recited in the Memento, but those of the elect 
were included in the Hanc igitur, with a special recom- 
mendation.? 

These exorcisms were repeated in the same manner, 
and with the same accompaniments, on the other days of 
the scrutiny, except the seventh. The third day possessed 
a special importance. It was on this day that the candidate 
was Officially instructed in the Gospel, the Creed, and the 


1 Donum in the manuscript. Cf. below, p. 303. The same manuscript 
has. however, given per in place of et. 
2 Cf. above, p. 180. 


CEREMONIES OF CHRISTIAN INITIATION. 301 


Lord’s Prayer. In other countries the initiation at this 
stage was limited to the Creed, and the ceremony was 
called Traditio Symbol. At Rome it was customary to 
make known to the initiated not only the Creed, but also 
the instrumenta sacrosanctae legis,’ that is, a summary of 
the Christian Law. The name by which this ceremony 
was known there had also a wider import. It was called 
the “Opening of the Ears.” 

On this day the catechumens were not dismissed im- 
mediately after the gradual. As soon as this chant was 
finished, four deacons proceeded from the sacristy with an 
imposing ceremonial, each carrying one of the four Gospels. 
Approaching the altar, they placed thereon the sacred 
volumes, one at each of the corners of the holy table. A 
priest then began a discourse, in which he explained the 
nature of the Gospel. The elect were thereupon ordered ? 
to stand up, in order to hear, in an attentive and respect- 
ful manner, one of the deacons read the first page of 
St. Matthew’s Gospel, to which the priest added a short 
commentary. The same ceremony was repeated in the 
case of the three other evangelists. 

After the traditio of the Gospel came that of the \ 
Creed, which was preceded and followed by an address | 
from the priest. In Byzantine times the Niczeo-Constanti- 
nopolitan Creed was used, and provision was also made 
for its being recited, first in Greek, and then in Latin. 
The population of Rome at that time was bilingual, and 
the catechumens were grouped according to their language, 
to hear the recitation of the Creed. Each group in turn 
was led up to the priest by an acolyte® set apart for this 

1 In Africa, where the Roman rite was followed, we find also a traditio 
of the Pater noster, but not that of the Gospel. Aug., Serm., 57, 58; 
Ferrandus, Ep. ad Fulgentium (Migne, Pat. Lat., vol. lxv. p. 379). 

2 Cf, p. 170. 


* The acolyte in this case is probably a substitute for the exorcist. or 
possibly’ for the reader. 


302 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


purpose. The priest then asked: Qua lingua confitentur 
dominum nostrum Jesum Christum? The acolyte replies, 
as the occasion requires, elther Graece or Latine, and is 
then ordered by the priest to teach the catechumens, in 
their proper language, the formulary of the faith. 

There is no doubt that the formulary employed origin- 
ally at Rome was the Apostles’ Creed, which is, properly 
speaking, the Roman symbol. This was the creed dealt 
with by St. Augustine in his explanation of this ceremony.’ 

Then followed the traditio of the Pater noster. The 
priest himself assumed this function. He began with a 
general exhortation, and then proceeded to recite clause 
by clause the text of the Lord’s Prayer, accompanying his 
recitation with a running commentary. After the last petition 
there was a short address, which concluded the ceremony.? 

This simple, but very imposing, ceremony must have 
produced a lively impression on the candidates for baptism. 
I am inclined to believe that this ceremony finds artistic 
expression in the representation of the giving of the Law 
which we find on many early Christian monuments, such 
as pictures, sarcophagi, decorated vases, and especially the 
apsidal mosaics of the basilicas. Christ is there depicted 
as seated on a splendid throne placed on the summit of 
a mountain from whence flow the four rivers of Paradise. 
Around him are assembled the apostles. St. Peter, their 
chief, receives from the hands of the Saviour a book— 
emblem of the Christian Law—on which is inscribed 


1 With regard to the Roman symbol and its history, and also the use 
of Greek in the Roman liturgy, see Caspari, Quellen zur Geschichte des 
Taufsymbols, etc., vol. iii, Christiania, 1875. Cf. A. Harnack, Patres 
Apostolici, No. 1, part 2 (2nd edition), p. 115. 

? Several sermons of St. Augustine (56-59) bear upon the traditio of the 
Pater noster,and are explanatory of the latter. In Africa the traditio of the 
Pater took place eight days after that of the Creed (Aug. Serm. ad compet., 
lviii., lix.; Pat. Lat., vol. xx., xviii. pp. 393,400). It is possible that at 
Rome in early times, each traditio was delivered on a separate occasion. 
Cf. the Naples Capitulary referred to on p. 275, note & 


CEREMONIES OF CHRISTIAN INITIATION. 303 


DOMINUS LEGEM DAT, or some similar device. Above 
this group there appear in the azure of the sky the four 
symbolical animals with the four books of the Gospel. I 
would not take upon myself to say that this scene was 
expressly depicted from the ritual of the TZraditio legis 
Christianae, but there is such a striking resemblance between 
the two things, that the likeness could not fail to have 
been remarked. Many of the faithful, when casting their 
eyes upon the paintings which decorated the apses of 
their churches, must have had thus brought before them 
one of the most beautiful ceremonies of their initiation. 


The seventh and last scrutiny was almost immediately 
before baptism. It took place on the vigil of Easter, and, 
according to the manuscripts of the eighth century, at the 
hour of tierce; but it is probable that in more ancient 
times it was held in the afternoon. As no Mass was 
celebrated on the Saturday in Holy Week, the ceremony 
had no connection with any stational assembly. On 
this occasion the exorcism was no longer assigned to the 
inferior clergy; a priest performed the duty of adjuring 
Satan on this the last function of the series. Passing 
down the ranks of the candidates, he made upon each the 
sign of the cross, and having placed his hand on the head of 
each, pronounced the last exorcism in the following terms :— 


Nec te latet, Satanas, imminere tibi paenas, imminere tibi tormenta, 
imminere tibi diem judicii, diem supplicii, diem qui venturus est velut 
clibanus ardens, in quo tibi atque universis angelis tuis aeternus veniet 
interitus. Proinde, damnate, da honorem Deo vivo et vero; da honorem 
Jesu Christo Filio ejus et Spiritui sancto, in cujus nomine atque virtute 
praecipio tibi ut exeas et recedas ab hoc famulo Dei, quem hodie dominus 
Deus noster Jesus Christus ad suam sanctam gratiam et benedictionem 
fontemque baptismatis dono vocare dignatus est, ut fiat ejus templum 
per aquam regenerationis in remissionem omnium peccatorum, in nomine 
domini nostri Jesu Christi qui venturus est, etc. 


Then followed the rite of the Hyfeta [Zphphatha]. The 


eer 


= 


304 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


priest, having moistened his finger with saliva,’ touched 
the upper part of the lip (nares)? and the ears of each 
of the candidates. This mode of anointing, after the 
manner of our Lord’s healing of the deaf-mute in the 
Gospel, was accompanied by the following formula :— 


Effeta, quod est adaperire, in odorem saaviiedie Tu autem envanEy, 
diabole, adpropingnavit enim judicium Dei. 


The candidates, having then laid aside their garments, 
were anointed on the back and breast with exorcised 
oil. The whole ceremony had a symbolical meaning. 
The critical moment of the strife with Satan had arrived. 
The candidates were now to renounce him solemnly in 
order to bind themselves to Jesus Christ. Their senses 
were loosed that they might be able to hear and speak, 
and they were anointed with oil as athletes about to 
enter the arena for the strife. The anointing having 
been finished, each of them presented himself to the 
priest— 
Abrenuntias Satane ?—Abrenuntio. 


Et omnibus operibus ejus ?—Abrenuntio. 
Et omnibus pompis ejus ?—Abrenuntio. 


Once the renouncing of Satan had been accomplished, 
the new disciple pronounced the formulary of the faith 
by reading the text of the Creed? This was the so-called 


1 This was not primitive. We see by the Epistle of John the Deacon 
(Pat. Lat., vol. lix. p. 402) that early in the sixth century it was the custom 
at Rome to use, not saliva, but consecrated oil. The change must haye been 
inspired by the subject-matter of the Gospel, Jobn ix. 6. 

* In spite of the words in odorem suavitatis of the formulary, there is no 
doubt that the nostrils were here substituted for the mouth. The author of 
the De Sacramentis gives the reason: “‘ Quia mulieres baptizantur ” (i. 3). 

? According to the books of the eighth century, it was the priest who 
recited it, holding his hand over the children, as if he were acting in their 
name. At Rome, in the time of St. Augustine, the neophytes ascended an 
elevated place to make their profession, tm loco eméinentiore, tm conspectu 
populi fidelis (Conf. viii. 5). 


CEREMONIES OF CHRISTIAN INITIATION. 305 


recitation of the symbol (Redditio symbolz).1 The ceremony — 
being over, the candidates prostrated themselves in prayer, 
and were dismissed by the archdeacon. 


3. Blessing of the Holy Oils, 


It is necessary here to go back a little. While the 
candidates were completing their preparations, the Church 
was making its arrangements to receive them. On the 
Thursday in Holy Week the chrismal Mass was celebrated, 
at which the holy oils were consecrated for use in the 
ceremony of initiation. They were prepared in two separate 
vessels (ampullae), one of which contained nothing but pure 
oil, and the other oil rendered fragrant by a mixture of 
balsam. It was the Pope himself who poured the balsam 
into the oil in the sacristy before the Mass. During the 
ceremony the two vessels were held by clergy of the minor 
orders standing before the altar. 

The Mass was celebrated *. with a high ceremonial on 
account of the solemnity of the day. Towards the end of 
the Canon the faithful brought small vessels of oil to be 
blessed for their own use. This was the oil for anointing 
the sick, and the faithful could make use of it them- 
selves. It served also for extreme unction. The vessels 
containing it were placed on the balustrade, or podiwm, 
which separated the sacred precincts from the rest of the 
building. From this place some of these vessels were taken 
by the deacons and brought to the altar, where the Pope 
blessed them, using the following formulary ° :— 


1 This Redditio symboli was a ceremony; in Africa (see Aug., Serm., 58, 
59) and in Jerusalem (Peregrinatio) it was preceded by a private rehearsal, 
in order to make certain before the solemn ceremony of Thursday in Holy 
Week that the candidates knew the Creed by heart. 

2 See note, p. 576. 

3 It is common to both the Gelasian Sacramentary and ‘hag of Adrian. 


306 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


Emitte, quaesumus Domine, Spiritum sanctum Paraclitum de caelis 
in hanc pinguedinem olei, quam de viridi ligno producere dignatus es ad 
refectionem mentis et corporis; et tua sancta benedictione sit omni 
ungenti, gustanti, tangenti, tutamentum mentis et corporis, animae et 
spiritus, ad evacuandos omnes dolores, omnem infirmitatem, omnem 
aecritudinem mentis et corporis, unde unxisti' sacerdotes, reges et 
prophetas et martyres, chrisma tuum perfectum a te, Domine, bene- 
dictum, permanens in visceribus nostris in nomine Domini nostri Jesu 
Christi. 


The blessing being ended, the bishop proceeded with 
the Mass from the Per quem haec omnia, etc., at the end 
of the Canon.* The deacons returned the vessels of oil to 
the place whence they had brought them. Those that had 
not been brought to the altar were blessed where they 
stood on the balustrade, by either bishops or priests, who 
made use of the formulary employed by the Pope. 

The consecration of the greater vessels took place im- 
mediately after the communion of the Pope and before 
that of the clergy and congregation. The deacons brought 
back to the altar the paten and chalice, and spread over 
them a white linen cloth. The acolytes who held the 
scypht containing the wine for the communion of the 
faithful, covered these in the same manner. ‘The sub- 
deacons, having brought the ampullae to the archdeacon 
and to one of his colleagues, the archdeacon took the one 
containing the fragrant oil and presented it to the Pope. 
The Pope, having breathed thrice upon it, signed it with 
the sign of the cross, saying, Jn nomine Patris et Filw 
et Spiritus sancti. He then, having saluted the congre- 
gation as at the Preface, with the Surswm Corda and the 
Gratias agamus, recited the following eucharistic prayer :— 


Vere dignum , . . aeterne Deus, qui in principio, inter caetera boni- 
tatis et pietatis tuae munera, terram producere fructifera ligna jussisti, 


1 See note, p. 576. 
2 Of. above, p. 182. 


CEREMONIES OF CHRISTIAN INITIATION. 307 


inter quae hujus pinguissimi liquoris ministrae oleae nascerentur, quarum 
fructus sacro chrismati deserviret. Nam David prophetico spiritu gratiae 
tuae sacramenta praenoscens vultus nostros in oleo exhilarandos esse 
eantavit. Et cum mundi crimina diluvio quondam expiarentur effuso, 
in similitudinem futuri muneris columba demonstrans per olivae ramum 
pacem terris redditam nuntiavit. Quod in novissimis temporibus 
manifestis est effectibus declaratum, cum baptismatis aquis omnium 
criminum commissa delentibus, haec olei unctio vultus nostros jucundos 
efficiat et serenos. Inde etiam Moysi famulo tuo mandata dedisti ut 
Asron fratrem suum prius aqua lotum per infusionem hujus unguenti 
constitueret sacerdotem. Accessit ad hoc amplior honor cum Filius 
tuus dominus noster Jesus Christus lavari a Johanne undis Jordanicis 
exegisset, et Spiritu sancto in columbae similitudine desuper misso 
Unigenitum tuum in quo tibi optime complacuisse testimonio subse- 
quentis vocis ostenderes, hoc illud esse manifestissime comprobares, 
quod eum oleo laetitiae prae consortibus suis ungendum David propheta 
cecinisset. Te igitur deprecamur, Domine sancte, Pater omnipotens, 
aeterne Deus, per Jesum Christum Filium tuum dominum nostrum, ut 
hujus creaturae pinguedinem sanctificare tua benedictione digneris et in 
sancti Spiritus immiscere virtute:n per potentiam Christi tui; a cujus 
sancto nomine chrisma nomen accepit, unde unxisti sacerdotes, reges, 
prophetas et martyres tuos; ut sit his qui renati fuerint ex aqua et Spiritu 
sancto chrisma salutis, eosque aeternae vitae participes et caelestis gloriae 
facias esse consortes. 


The ampulla containing the pure oil was then presented 
to the Pope, and consecrated with the same ceremony. It 
was breathed upon and signed with the cross in the manner 
followed in the case of the holy chrism, but the blessing 
was recited in an ordinary tone of voice. The text is as 
follows :— 


Deus incrementorum et profectuum spiritalium munerator, qui virtute 
sancti Spiritus tui imbecillarum mentium rudimenta confirmas; te 
oramus, Domine, ut venturis ad beatae regenerationis lavacrum tribuas 
per unctionem istius creaturae purgationem mentis et corporis; ut si 
quae illis adversantium spirituum inhaesere reliquiae, ad tactum sancti- 
ficati olei hujus abscedant. Nullus spiritalibus nequitiis locus, nulla 
refugis virtutibus sit facultas; nulla insidiantibus malis latendi licentia 
relinquatur; sed venientibus ad fidem servis tuis et sancti Spiritus 
operatione mundandis sit unctionis hujus praeparatio utilis ad salutem 


308 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


quam etiam per caelestis regenerationis nativitatem in sacramento sunt 
baptismatis adepturi.} 


4, Baptism. 


The “elect” were present at the solemn vigil of Easter, 
The lections? chosen for the occasion were meant to présént 
a summary of the relations between man and God, and 
to form, as it were, a final instruction at the moment of 
the accomplishment of the mystery of initiation, These 
lections are practically the same in all the Latin rituals. 
Some of the finest passages in the Old Testament are 
presented in them—such as the account of the Creation, 
the Deluge, the Sacrifice of Isaac, the Passage of the Red 
Sea, the Vision of Ezekiel, the History of Jonah, the 
account of the image set up by Nebuchadnezzar; then 
some passages from the prophets, as, for instance, that in 
which Isaiah predicts baptism, and extols the vine of the 
Lord; also that dealing with the covenant of Moses and 
the institution of the Passover. ach one of these lections 
is followed by a prayer? Canticles of a like import are 


1 I have given here the prayers common to the Gelasian Sacramentary 
and that of Adrian, but using the text of the former, on account of its better 
preservation. As for the ritual, I have described that in the Ordines, with 
which the Sacramentary of Adrian is in full agreement. In the Gelasian 
Sacramentary there is found in the first place the prayer Deus incrementorum, 
and the consecratory formulary Deus qui in principio, both of which there- 
fore seem to have reference to the same ampulla, that of the holy chrism. 
But the former of these prayers is evidently out of place, for it was drawn 
up in reference to the oil intended for the anointing which precedes. 
baptism, whilst the other has in view the anointing which follows it. 
After the consecrating formulary comes an exorcism of the oil together 
with a eucharistic prayer. These two do not seem to fall in with the 
ritual.of the Ordines, and it is possible that they are Gallican, and not 
Roman, in origin. 

2 At first there were twelve lections, as we see from the Gelasian 
Sacramentary. Only four are found in the Sacramentary of Adrian, but 
the ancient custom, which had been maintained in France, was restored 
later on at Rome. 

* In support of this description of the vigil of Easter, there is a very 


CEREMONIES OF CHRISTIAN INITIATION, 309 


interspersed between the lections, as, for instance, the song 
of Miriam, the sister of Moses, Cantemus Domino; that of 
Isaiah, Vinea facta est; that in Deuteronomy, Attende, 
caelum, et loquar; and, finally, the psalm Stcut cervus 
desiderat ad fontes. 

At the appointed hour the Pope and his clergy accom- 
panied the “elect” to the baptistery. 

The main structure of the baptistery of the Lateran still 
exists. It opens on to the courtyard which extends} 
behind the basilica, and is entered by a portico, at the 
end of which on either side are two apses. In one of these 
the original mosaics of the fourth century or thereabouts 
are still preserved. The subject represented is the vine, 
as typical of our Lord, and its leaves are here and there 
interspersed with golden crosses. Passing through this 
portico, we enter the baptistery itself, an octagonal building, 
having in its centre a large font of the same shape. Light 
massive columns of porphyry support the upper part of the 
baptistery, which formerly terminated in a dome above the 
font, the aisle being roofed with a barrel vault. On the 
architrave may still be read the inscription which Pope 
Xystus III. (432-440) caused to be engraved there— 


Gens sacranda polis hic semine nascitur almo 
quam fecundatis Spiritus edit aquts. 


curious epigraphic inscription found at Chiusi, belonging to the fourth 
century or thereabouts, in which there is mention of the death of a child 
that occurred during the vigil, and at the moment of the fifth prayer: 
Aurelius Melitius cristeanus (sic) fidelis peregrinus hic posttus est, qui vixit 
annis IIIT. dies duo; qui defunctus est diae Saturni Pascae; noctis ipsius 
pervigilatio, oratione quinta, vita privatus est et sepultus diae solie VI. kal. 
april (C. I.,L., vol. xi, No. 2551; ef. De Rossi, Inser. Christ., vol. i. 
. 326). 

1“ Which extended,” for, owing to the additions made to the old 
basilica of late, this courtyard has been considerably restricted in area. 
For an account of these buildings see the Liber Pontif., vol. i. pp. 191, 
192, 236, 245. Cf. Rohaut de Fleury, Le Latran aw moyen dge, pL 
MXXi1.—XXXv. 


310 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


Virgineo fetu genitrix Ecclesia natos 
quos spirante Deo concipit, amne parit. 
Coelorum regnum sperate, hoc fonte renatt ; 
non recipit felix vita semel genitos. 
Fons hic est vitae qui totum diluit orbem 
sumens de Christi vulnere principium. 
Mergere, peccator, sacro purgande fluento: 
quem veterem accipiet proferet unda novum. 
Insons esse volens isto mundare lavacro 
seu patrio premeris crimine seu proprio. 
Nulla renascentum est distantia, quos facit unum 
unus fons, unus spiritus, una fides. 
Nec numerus quemquam scelerum nec forma suorum 
terreat: hoc natus flumine sanctus erit. 


Facing the entrance is a door, opening formerly! on to an 
oblong courtyard, at the end of which was the chapel of the 
Cross, built in the time of Pope Hilary (461-468). It is to 
the same Pope that we owe the erection of the two other 
oratories on the right and left of the baptistery, respectively 
dedicated to the two St. Johns, the Baptist and the Evan- 
gelist. These oratories are still standing. 

From the middle of the water in the baptistery arose a 
tall candelabrum of porphyry, ending in a golden bowl full 
of balsam, in which burnt a wick of amianthus, diffusing at 
the same time both light and fragrance. On one of the sides 
of the font stood two silver statues, one of Christ and one of 
St. John, having between them a golden lamb, with the 
legend, Hece Agnus Dei, ecce qui tollit peccata mundi, From 
beneath this lamb a jet of water issued into the font, while 
from the seven remaining sides as many streams of water 
poured forth from the heads of stags. 

It was in this building that the Pope officiated at the 


1 It now opens on to the piazza of S. Giovanni in Laterano, and by it 
access is usually gained to the baptistery. The oratory of the Cross, or 
of St. Andrew, with its own atrium, has disappeared siace the sixteenth 
century. 


CEREMONIES OF CHRISTIAN INITIATION. 311 


“ Easter baptism,” the most imposing of all the pontifical 
ceremonies, He entered at the head of a procession before 
which two great tapers were borne, the litany, meanwhile, 
being sung. When this was ended, the Pope, standing by 
the font, saluted the congregation and called upon them to 
join in the collective prayer, which was immediately followed 
by a prayer of eucharistic character. The following are the 
formularies of the ancient Sacramentaries, which are still 
in use :— 


Omnipotens, sempiterne, Deus, adesto magnae pietatis tuae mysteriis, 
adesto sacramentis; et ad creandos novos populos quos tibi fons 
baptismatis parturit spiritum adoptionis emitte; et quod humilitatis 
nostrae gerendum est ministerio tuae virtutis compleatur effectu. 

Vere dignum . . . aeterne Deus, qui invisibili potentia tua sacramen- 
torum tuorum mirabiliter operaris effectum. Et licet nos tantis mysteriis 
exequendis simus indigni, tu tamen gratiae tuae dona non deserens etiam 
ad nostras preces aures tuae pietatis inclina. Deus, cujus spiritus super 
aquas inter ipsa mundi primordia ferebatur, ut jam tunc virtutem sanctifi- 
cation:s aquarum natura conciperet; Deus, qui nocentis mundi crimina 
per aquas abluens regenerationis speciem in ipsa diluvii effusione signasti, 
ut unius ejusdemque elementi mysterium et finis esset vitiis et origo 
virtutis; respice, Domine, in faciem Ecclesiae tuae et muitiplica in ea 
generationes tuas, qui gratiae tuae effluentis impetu laetificas civitatem 
tuam fontemque baptismatis aperis toto orbe terrarum gentibus innovandis, 
ut tuae majestatis imperiosumat Unigeniti tui gratiam de Spiritu sancto, 
qui hanc aquam regenerandis hominibus praeparatam arcana sui luminis 
admixtione fecundet; ut sanctificatione concepta ab immaculato divini 
fontis utero in novam renata creaturam progenies caelestis emergat; et 
quos aut sexus in corpore aut aetas discernit in tempore omnes in unam 
pariat gratia mater infantiam. Procul ergo hinc, jubente te, Domine, 
omnis spiritus immundus abscedat; procul tota nequitia diabolicae fraudis 
absistat. Nihil hic loci habeat contrariae virtutis ammixtio; non insi- 
diando circumvolet, non latendo subripiat, non inficiendo corrumpat. Sit 
haec sancta et innocens creatura libera ab omni impugnatoris incursu, et 
totius nequitiae purgata discessu. Sit fons vivus aquae regenerana, unda 
purificans, ut omnes hoc lavacro salutifero diluendi, operante in eis 
Spiritu sancto perfecti, purgationis indulgentiam consequantur. Unde 
benedico te, creatura aquae, per Deum vivum, per Deum sanctum, per 
Deum qui te in principio verbo separavit ab arida et in quatuor fluminibus 
totam terram rigare praecepit, qui te in deserto amaram suavitate indita 


312 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


fecit esse potabilem et sitienti populo de petra produxit. Benedico te et 
per Jesum Christum, Filium ejus unicum, dominum nostrum, qui te in 
Cana Galileae signo admirabili sua potentia convertit in vinum, qui. pedibus 
super te ambulavit et a Johanne in Jordane in te baptizatus est, qui te 
una cum sanguine de latere suo produxit et discipulis suis jussit ut 
credentes baptizarentur in te, dicens: Ite, docete omnes gentes, bapti- 
zantes eos in nomine Patris et Filii et Spiritus sancti. Haec nobis 
praecepta servantibus tu, Deus omnipotens, clemens adesto, tu benignus 
aspira, tu has simplices aquas tuo ore benedicito; ut praeter natu- 
ralem emundationem quam lavandis possunt adhibere corporibus, sint 
etiam purificandis mentibus efficaces. Descendat in hanc plenitudinem 
fontis virtus Spiritus tui et totam hujus aquae substantiam regenerandi 
fecundet effectu. Hic omnium peccatorum maculae deleantur; hic 
natura ad imaginem tuam condita et ad honorem sui reformata prin- 
cipii cunctis vetustatis squaloribus emundetur; ut omnis homo hoc 
sacramentum regenerationis ingressus in vera innocentia nova infantia 
renascatur. 


According to the ritual directions of the eighth century 
three breaks were to be made in this long prayer, that is, at 
the making of the sign of the cross over and in the water, 
and again at the insufflation, or breathing over it. When the 
Pope came to the words, Descendat in hane plentudinem fontis 
virtus Spiritus tut, the two dignitaries who carried the tapers 
plunged them into the font. The Canon being ended, the 
Pope took an ampulla full of chrism and poured it cross- 
wise on the water, which he then stirred with his hand." 

All being then ready, the baptisms began. Completely 
divested of their garments,? the “elect” approached the 


1 The same Ordines tell us that the Pope then sprinkled the assembly 
with holy water, and that the faithful were permitted at that moment to 
take some of it away as a phylactery. This can scarcely be primitive. 

2 In the Appendix to Mabillon’s Ordo I., one of the lateral chapels of 
the baptistery is called ad S. Johannem ad Vestem. It was probably there 
that the candidates divested themselves of their garments. As there are 
two similar chapels, it is possible that they were both used, one for the 
men, the other for the women. It is scarcely necessary to remark that, 
in spite of this direction to remove all clothing, precautions were taken 
so that decency, as it was then understood, should not be offended. The 


CEREMONIES OF CHRISTIAN INITIATION, 313 


font. The archdeacon presented them, one by one, to the 
Pope, who put to them the three questions, which epitomised 
the whole Creed— 


Credis in Deum Patrem omnipotentem ? 

Credis et in Jesum Christum, Filium ejus unicum, dominum nostrum, 
natum et passum ? 

Credis et in Spiritum sanctum, sanctam Ecclesiam, remissionem 
peccatorum, carnis resurrectionem ? 


After his threefold reply in the affirmative, the can- 
didate was thrice immersed, while the Pope pronounced 
the formula, Baptizo te in nomine Patris et Filwi et Spiritus 
sancti. 

Baptismal immersion did not imply that the person 
baptised was entirely plunged in the water. He entered 
the font, in which the water would not reach beyond 
the middle of an adult, and was placed under one of 
the openings from which a stream issued, or else the 
water was taken from the font itself and poured over 
his head. It is thus that baptism is represented on the 
ancient monuments. 

The actual ceremony of baptism was not performed by 
the Pope alone. Priests, deacons, and even clerics of 
inferior order, entered the water, clothed in long linen 
tunics, and administered the sacred washing to the crowd 
of neophytes. 


deaconesses had hera an important part to play in connection with the 
baptism of the women (Const. Ap., iii. 15, 16). It must not be thought, 
however, that propriety in ancient times was as easily offended as it would 
be now. The author of De singularitate clericorum (Cyprian, App., p. 189, 
Hartel) does not understand that in ipso baptismate cujusquam nuditas 
erubescat, ubi Adae et Evae renovatur infantia, nec exponit sed potius accipit 
tunicam. Of. the curious story related by John Moschus in his Prat. 
Spir., ch. 3. 


314 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


5. Confirmation. 


While the baptisms were proceeding, the Pope with- 
drew to the consignatorium, where the neophytes were 
brought to him for the ceremony of the Consignation 
[signing]. The place set apart for this was, from the 
time of Pope Hilary (461-468), the chapel of the Cross, 
behind the baptistery. Before entering the chapel, the 
newly baptised first presented themselves before a priest, 
who anointed them on the head with the fragrant oil of 
the holy chrism, saying— 


Deus omnipotens, Pater domini nostri Jesu Christi, qui te regeneravit 
ex aqua et Spiritu sancto, quique dedit tibi remissionem omnium 
peccatorum, ipse te linit chrismate salutis in vitam aeternam. 


The baptised then resumed their garments, or rather 
they put on new white ones, being assisted in this operation 
by their godfathers and godmothers. Having been 
brought before the bishop, they stood in groups, over 
each of which the pontiff first pronounced the invocation 
of the Holy Spirit — 


Omnipotens, sempiterne, Deus, qui regenerare dignatus es hos 
famulos et famulas tuas ex aqua et Spiritu sancto, quique dedisti 
eis remissionem omnium peccatorum, emitte in eos septiformem Spiritum 
sanctum tuum Paraclitum de caelis: Spiritum sapientiae et intellectus, 
Spiritum consilii et fortitudinis, Spiritum scientiae et pietatis; adimple 
eos Spiritu timoris tui et consigna eos signo crucis Christi in vitam 
propitiatus aeternam.? 


The Pope then made the sign of the cross with his 


‘ Gregorian text. 
* According to the Ordo of St. Amand, this prayer is accompanied by 
the imposition of hands, first upon the men, and then upon the women. 


CEREMONIES OF CHRISTIAN INITIATION. 315 


thumb, previously dipped in the chrism, upon the forehead 
of each neophyte, saying to each separately, In nomine Patris 
et Ful et Spiritus sancti. Paz tibi. 


6. First Communion. 


The Consignation being ended, the procession again 
formed to return to the basilica. The schola cantorwm had 
already been there for some time. During the long 
ceremonies which had taken place in the baptistery, 
they had continued to sing the litanies, repeating the invo- 
cations first seven times, then five, then thrice. At the 
end of the threefold litany the Pope made his entry, and 
approaching the altar, prostrated himself before it. He 
then arose and began to sing Gloria in excelsis, thus com- 
mencing the first Easter Mass. Before the end of the 
Canon, he blessed the drink, composed of honey, water, 
and milk, which was given to the neophytes after their 
communion. The newly initiated participated in the holy 
mysteries for the first time. It was daybreak before this 
solemn ceremony came to any end. 

The octave of Easter was, as we have already 
remarked, one unbroken festival. There was a Stational 
Mass every day, at which the neophytes were present 
in their white garments, and at which they communicated. 
They met at the basilica of the Lateran every evening 
for the office of Vespers. In the basilica three antiphons 
were sung, accompanied by alleluias and responds. This 
part of the office ended by the chanting of the evangelical 


1 Cf. p. 175. This potion, mentioned in the sixth century by Johannes 
Diaconus in his letter to Senarius, and in the Leonian Sacramentary, does 
not appear in the later documents of the Roman Liturgy. Herr H. Usener 
(Rhein. Museum, vol. lvii. p. 189) conjectures that it was suppressed about 
the time of St. Gregory, and perhaps by that Pope himself. 

y 


316 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


hymn, that is to say, the Magnificat, and by prayer. The 
neophytes were then conducted to the baptistery and 
the chapel of the Cross, thus accomplishing a kind of 
pilgrimage to the scene of their baptism and confirmation. 
This double procession was accompanied by singing, some- 
times in Latin, sometimes in Greek.} 


§ 2.—TuHeE GALLICAN BAPTISMAL RITE. 


It is somewhat difficult to reconstruct the baptismal 
ritual of the Gallican Church. The documents we possess 
are all more or less incomplete, and, moreover, if they 
agree on most points, they reveal here and there certain 
differences peculiar to this or that country. I — — 
them according to their geographical order. 

North Italy.—The treatise De Mystervis of St. perre: 
the anonymous treatise De Sacramentis, the sermons of 
St. Maximus of Turin, and the Sacramentary of Bobbio. 
 Gaul—A few details given in the second letter of 

St. Germain of Paris; the Missale Gothicwm; the Missale 
Gallicanum vetus. 

Spain.—The De Offictis of St. Isidore, and the De 

cognitione Baptismi of St. Ildefonsus. 


1 On the two last days, instead of repairing directly to the baptistery, 
they went, on the Friday, to Santa Croce in Gerusalemme, and on the 
Saturday to Santa Maria Maggiore. On these days the station at the 
chapel of the Cross did not take place. All these stations are given in 
the Sacramentary of Pope Adrian. They have long since ceased to be 
observed at Rome, but in some countries they are still in use—in the 
diocese of Paris, for instance, on Easter Day. Few persons, however, know 
their origin or understand their peculiar significance. The Tiber Ordinum, 
published by Dom Férotin, contains, pp. 24-35, a rite for private baptism— 
Ordo babtismi celebrandus quolibet tempore. As for Solemn Baptism, some of 
the ceremonies are given on Palm Sunday (p. 184) and on Easter Eve (p. 217), 


CEREMONIES OF CHRISTIAN INITIATION, 317 


1. The Catechwmenate. 


The ritual of the catechumenate consisted of three 
ceremonies—exorcism, unction, and insufflation. 

Exorcism is mentioned by Isidore and Ildefonsus. One 
rather curious formulary, preserved in the Missale Galli- 
canum, probably refers to this ceremony !: 


Adgredior te, immundissime, damnate spiritus, etc. 


The unction, mentioned also by Spanish writers, is 
specially that of the ears and mouth. In this respect it 
corresponds to the Roman Hffeta, but it was also applied 
to other parts of the body, and in this case it corresponds to 
the unction of the breast and shoulders, which, in the Roman 
rite, follows immediately after the Hffeta. We have here, then, 
at the very beginning of the catechumenate, the ceremony 
which, according to the Roman use, terminates that period 
of probation, and immediately precedes the renunciation of 
the devil? Finally, this anointing is accompanied by the 


1 St. Isidore, De Of, ii. 21, adds to exorcism the administration of salt: 
“Exorcizantur, deinde sales accipiunt et unguntur.” But this ceremony 
was not universal in Spain, as Ildefonsus (De cognit. baptismi, 26) says it 
was observed in some places, but that he disapproved of the custom. It 
was used, perhaps, in the province of Boetica, and was a vestige of the 
Roman use, which in that country had preceded the Gallican. 

2 St. Ildefonsus mentions the unction as immediately following the 
exorcism (op. cit., c. 21, 27, 28). He refers the origin of this custom to 
the healing of the deaf and dumb by the Ephphatha and the anointing with 
the saliva, citing in support St. Mark vii. 32, 33; he says also that this 
passage from the Gospel was read at the Mass during which the exorcism 
took place. All this shows that it is clearly the Gallican Eifeta which is 
in question. The same writer, indeed, specifies (c. 29) that “ post exorcismos 
tanguntur auriculae oleo . . . tangitur et os,” and all this before the 
traditio of the Creed, at the moment when from being gentilis the person 
became catechumenus. 


818 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


imposition of the sign of the cross, and, from this point of 
view, it corresponds with the Roman ceremony of the signing 
with the cross in the ritual of the catechumenate. 

At Milan, the anointing and the Hfeta were relegated, 
as at Rome, to Easter Eve! This difference in the order 
of the ceremonies appears to go back to a considerable 
antiquity. It was a subject of discussion about the year 
400, for we see in a document of that period? that the 
bishops of Gaul had consulted the Pope on the matter. At 
Rome, provided the unction took place after the third 
scrutiny, the day was not considered of any moment. We 
see that on this point the Church of Milan conformed her 
use to that of Rome, but in Spain it was otherwise. We 
have no documentary evidence to show which course was 
adopted in Gaul.? 


1 There are, however, differences, for at Rome the Hfeta and the 
renunciation of the devil took place in the morning, at a service quite 
distinct from the actual baptism, while at Milan these ceremonies occurred 
immediately before the neophyte entered the font, Moreover, the Effeta 
at Milan was made with consecrated oil, and not with saliva. 

2 Canones ad Gallos, 11; Coustant, Epistolae Rom. Pont., p. 693. 

2 In the Missale Gothicum, the ritual of the catechumenate, under the 
rubric Ad Christianum faciendum, is placed on Easter Eve. In the Missale 
Gallicanum, it is true, this ritual precedes the Traditio Symboli ; but there 
is, at that place, a lacuna which prevents us from ascertaining whether the 
unction occurred there or not. Its use is not indicated on Easter Eve. 
I give here two formularies for this ceremony, the first of which figures 
in the Missale Gothicum ; the other, which is still in use, is common to the 
Gelasian Sacramentary (cf. supra, p. 295) and to that of Bobbio. 

Signo te in nomine Patris et Filit et Spirttws sancti, ut sis christianus : 
oculos, ut videas claritatem Det ; awres, ut audias vocem Domini ; nares, ut 
odores suavitatem Christi ; conversus, ut confitearis Patrem et Filiuwm et 
Spiritum sanctum ; cor, ut credas T'rinttatem inseparabilem. Pax tecwm, 

Accipe signum cructs, tam in fronte quam in corde ; sume fidem caelestium 
praeceptorum ; talis esto moribus ut templum Dei esse jam possis ; ingres- 
susque LEcclesiam Det evasisse te laqueos mortis laetus agnosce, Horresce 
idola, respue simulacra, cole Deum Patrem omnipotentem et Jesum Christum 
Filium ejus qui vivit cum Patre et Sptritu sancto per omnia saecula 
saeculorum. 

Then follows, in the Gelasian Sacramentary, the prayer Te deprecor, 
still in use (for adults), and another prayer, Deus qui es et qui eras, etc. 


CEREMONIES OF CHRISTIAN INITIATION 319 


The insufflation appears also in the rites enumerated by 
St. Isidore. It is also found in the Bobbio Sacramentary, 
and according to this authority it was administered three 
several times on the face of the candidate, the officiating 
minister saying, Accipe Spiritum sanctum et in corde teneas, 
The most natural place for it, however, is at the beginning 
of the ceremony, with the exorcism, This is where it occurs 
in the Mozarabic Rite." 


2. Preparation for Baptism. 


We have no information with regard to the number and 
order of the Gallican scrutinies. All that remains of this 
part of the ritual are the two formularies of prayer in the 
Missale Gallucanum, where they appear under the title of 
Praemissiones ad scrutamen. | 

On the other hand, the Zraditio Symboli is often men- 
tioned. It took place on the Sunday before Easter. We 
have the testimony of St. Ambrose on this point, besides 
trustworthy attestations in Gaul and Spain.? The Bishop 
himself presided at this ceremony, which was placed between 
the Mass of the catechumens and that of the faithful. He 
began by an address, and then, having recited the Apostles’ 
Creed three times, he proceeded to give an exposition of it 
article by article.3 


1 Liber Ordinum, p. 21. 

* Ambr., Ep., 20: “Sequenti die, erat autem dominica (Sunday before 
Easter), post lectiones atque tractatum, dimissis catechumenis, symbolum 
aliquibus competentibus in baptisteriis tradebam basilicae.” Council of 
Agde (506), c. 3: “Symbolum etiam placuit ab omnibus ecclesiis una die, id 
est ante octo dies dominicae Resurrectionis, publice in ecclesiis competentibus 
tradi.” St. Germain of Paris and all the liturgical books, together with 
Isidore and Ildefonsus (loc. cit.), mention the same Sunday. Cf. Mabillon, 
Mus. Ital., vol. i. p.95; see also the Liber Ordinum, p. 184, and the Mozarabic 
Missal for Palm Sunday. 

5 The Missale Gallicanum contains two formularies for the Traditio 
Symboli, one entire, the other imperfect owing to a lacuna; and there is a 
third in the Bobbio Sacramentary. These two books contain, besides, with 
some slight abbreviations, the Roman ceremony of the Apertioaurium. Their 


320 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


St. Germain of Paris describes this ceremony as con- 
nected with the benediction of the holy oils. It was only 
natural to choose the Sunday which was called dies wnctionis 
for the blessing of the oils.’ . 

Having been taught to the catechumens on the Sunday 
before Easter, the Creed was rendered, that is to say, recited 
publicly, on Maundy Thursday.? By this means its recita- 
tion was separated from the renunciation of the devil, which 
in the other rites precede it. 


3. Baptism and Confirmation. 


The observances for Easter Eve were much the same as 
those in use at Rome. The passages from Holy Scripture 
which constituted the lections were almost identical, and 
were, like the Roman lessons, interspersed with hymns and 
prayers, At the appointed hour, all concerned proceeded to 
the baptistery,? where the ceremony of initiation began by 
_the blessing of the water. 


complexity on this point agrees with the general character of their redaction, 
which is throughout a combination of Roman and Gallican elements. 

+ Ep. I; cf. Ildef., loc. cit., c. 34. This appellation owes its origin to 
the fact that the Gospel for that day contains the anointing of Christ at 
Bethany. 

2 Martin of Braga, can. 49; Ildefonsus, loc. cit., oc. 34. Direct attesta- 
tion comes from Spanish sources only, but in all other Gallican countries, — 
contrary to the Oriental and Roman uses, we find that the renunciation of the 
devil is not followed by the recitation of the Creed. This omission concurs 
with the testimony from Spanish sources, and goes to prove that we have 
here not simply a Spanish peculiarity, but one that is Gallican in the 
widest sense of the word, This conclusion is also confirmed by the fact 
that the Council of Laodicea fixes Thursday, and that probably Maundy 
Thursday, for the Redditio Symboli: “Ort det rods mwriCouevous thy mioTw_ 
expavOaverw Kai TH WeuntH TIS €BSouddos dmaryyéeAA ey Te emiokdme tots 
wperBurépas” (c. 46). This canon was confirmed by the Council in Trullo 
(6. 78). 

? The oldest Mozarabic books of the eleventh century, the Liber Comicus 
and the Liber Ordinum, place the beginning of the Baptismal ceremonies 


CEREMONIES OF CHRISTIAN INITIATION, 321 


The officiating priest first recited a collective prayer, 
which was preceded by a somewhat lengthy invitatory of 
the usual Gallican type The following is one of the 
formularies which have been preserved :— 


Deum immortalium munerum et salutarium gratiarum, Fratres dilec- 
tissimi, concordi mente et humili oratione poscamus, ut per Verbum, 
Sapientiam et Virtutem suam, dominum nostrum Jesum Christum Filium 
suum, concurrenti ad baptismum salutarem plebi suae gratiam novae 
regenerationis indulgeat; atque accessus hinc penitus malignae conta- 
gionis avertens infundat vitali lavacro Spiritum suum sanctum; ut dum 
sitiens fidem populus aquas salutares ingreditur, vere, ut scriptum est, per 
aquam et Spiritum sanctum renascatur, et consepultus in lavacro Redemp- 
tori suo, in similitudinem sacri divinique mysterii, cui commoritur per 
Laptismum eidem conresurgat in regno. 

Benedic, Domine, hance aquam salutaris et sanctifica eam, omnipotens 
Trinitas, qui humanum genus formare creareque jussisti, quique etiam 
dedisti nobis per tui baptismatis mysterium ? gratiam renascendi. Respice 


during the third Lection. Several authors speak of baptismal fonts, which were 
mniraculously filled during the night of Easter Eve. One of these was in Sicily, 
and is mentioned by Paschasinus, Bishop of Lilyboeum, in a letter addressed 
to Pope St. Leo (Ballerini, vol. i. p. 607); there was another at Marcelliana, 
near Consilinum, in Lucania (Cassiodorus, Var., viii. 33); and others in 
Asia Minor (Moschus, Prat. Spir., 214, 215). The most celebrated was that 
of Osset [Osset Constantia, ? Salteras,—Tr.], near Seville, in Spain, frequently 
mentioned by Gregory of Tours (Hist. Fr., v. 17; vi. 43; Glor. Mart., 
23, 24; ef. Ildefonsus, De Baptismo, 105, 106).. He was careful to ask, 
in those years when there was uncertainty as to the date when Easter 
should fall, whether the miraculous font had filled itself on the day on 
which he had kept the festival. 

1 This is one of the two given in the Missale Gallicanum. The other 
has a Gallican invitatory, followed by the Roman prayer quoted on p. 311. 
In the Missale Gothicum, the invitatory is so badly copied that it is 
unintelligible. After the sentence Stantes, fratres karissimi, super ripam 
vitret fontis, come several words which have no sense whatever, then the 
text continues: Navigantes pulsent mare novum non virga sed cruce, non 
tactu sed sensu, non bacule sed sacramento. Locus quidem parvus sed gratia 
plenus, etc. The formulary of the Bobbio Sacramentary has been curiously 
cut out of the Roman rite. The Mozarabic Missal does not contain any 
formulary of this kind. On the other hand, the Liber Ordinum contains two 
invitatories, one of which is the Deus Eee ape given above. . 

2 Mysteriis, printed edition. 


322 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


propitius super istius aquae creaturam religionis mysterio! procuratam, 
spiritalem tuam benedictionem perfunde, ut sit eis qui in ea baptizandi 
sunt fons aquae salutaris in remissione veterum criminum, te, Domine, 
largiente, in vitam aeternam. 


After this introductory prayer, the bishop proceeded to 
exorcise the water.? 


Exorcizo te, creatura aquae, exorcizo te omnis exercitus diaboli, 
omnis potestas adversaria, omnis umbra daemonum. Exorcizo te in 
nomine domini nostri Jesu Christi Nazarei, qui incarnatus est in Maria 
virgine, Cui omnia subjecit Pater in caelo et in terra. ‘Time et treme, 
tu et omnis malitia tua; da locum Spiritui sancto, ut omnes qui de- 
scenderint in hunc fontem fiat eis lavacrum baptismi regenerationis 
in remissionem omnium peccatorum. Per Dominum nostrum Jesum 
Christum, qui venturus est in sede majestatis Patris sui cum sanctis 
angelis suis judicare te, inimice, et saeculum per ignem, in saecula 
saeculorum. 


There is very ancient evidence for this part of the 
ceremony, quite apart from its existence in the liturgical 
books. It is mentioned by the author of the De Sacramentis,® 
‘and by Gregory of Tours.‘ 

Then follows the Contestatio, or eucharistic prayer.5 


Dignum et justum est, vere aequum et justum est, nos tibi gratias 


1 Mysterium, printed edition. 

2 I give here the formulary of the Missale Gothicum. There are others 
in the Missale Gallicanum, in the Bobbio Sacramentary, and in the Mozarabie 
Missal. That of the Missale Gallicanum is partly borrowed from the Roman 
canon of consecration. 

3 7. 5: “ Ubi primum ingreditur sacerdos, exorcismum facit secundum 
creaturam aquae, invocationem postea et precem defert ut sanctificetur fons 
et adsit praesentia Trinitatis aeternae.” 

* Glor. Mart., 23. 

5 I give the formulary of the Miéssale Gallicanum, which is identical 
with that of the Mozarabic Missal. In the two other Sacramentaries are 
sthers of different tenor. 


CEREMONIES OF CHRISTIAN INITIATION, 323 


agere, Domine Deus aeterne, qui solus habes immortalitatem, eamque ne 
solus possideas nobis quoque renovata aetate tribuisti; qui humano generi 
amissam per transgressionem pristinae originis dignitatem reformare in 
melius tam pretioso quam felici baptismatis munere voluisti. Adsiste, 
quaesumus, ad invocationem nominis tui; sanctifica fontem hunc, sancti- 
ficator generis humani; fiat locus iste dignus in quem Spiritus sanctus 
influat. Sepeliatur illic Adam vetus, resurgat novus; moriatur omne 
quod carnis est, resurgat omne quod spiritus; exuantur sordentes vitiis, 
et discissis criminis amictibus, splendoris et immortalitatis indumenta 
sumantur, Quicumque in Christo baptizabuntur induant Christum; qui- 
cumque hic renunciaverint diabolo da eis triumphare de mundo; qui te 
in hoe loco invocaverit tu eum cognoscas in regno. Sic in hoc fonte 
extinguantur crimina ne resurgant, sic invalescat aquae istius beneficium 
ut aeterni ignis restinguat incendium. Mitte fonte! altaribus tuis quos 
altaria regnis tuis mittant. Totus hic horror mortis intereat; quicumque 
hic tuus esse ceperit tuus esse non desinat ; quicumque hic se sibi negaverit 
te lucrifaciat, et per ministerium nostrum et misterium tuum consecratus 
tibi populus aeternis ad te praemiis consecretur. 


At this point the infusion of the chrism into the font 
takes place. The bishop pours it crosswise into the water,? 
saying— 


Infusio chrismae salutaris domini nostri Jesu Christi, ut fiat fons aquae 
salientis cunctis descendentibus in ea, in vitam aeternam.3 


He then recites a final prayer, imploring the grace of 


1 Fontis, printed edition. 

? The Missale Gallicanum states that this infusion is made in three 
distinct acts. The Missale Gothicum here mentions a triple insufflation, 
but as it places at this point the exorcising of the water, which ali other 
documents put before the Contestatio, it is possible that this rite refers to 
the exorcism itself, and not to the consecration properly so called. 

3 This formulary is met with in the Missale Gothicum, and in the 
Bobbio Sacramentary. It is omitted in the Missale Gallicanum. The 
Mozarabic Missal contains another: Signo te, sacratissime fons, etc. 


324 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


God for those who are about to enter the consecrated 
water— 


Deus ad quem sitientes animae vivendi! immortalitatis amore festinant, 
da eis famulis tuis supplicantibus invenire munus quod cupiunt, adipisci 
gratiam quod merentur ; ingrediantur fontem regenerationis auctorem, in 
quo lethiferam illam primi parentis offensam, mutata in novum hominem 
caducae carnis fragilitate, deponant.? 


The blessing of the water doubtless took place before the 
candidates were admitted. At the appointed moment, the 
doors of the baptistery were opened to them. Each one 
presented himself, completely divested of his garments.’ 
The candidate took up his position facing west, and was 
thrice called upon to renounce the devil, his pomps and 
his pleasures. Having made a threefold reply, he was made 
to enter the font, and was there thrice required to make a 
confession of the Christian faith.° Thrice he replied Credo, 


1 Bibendique, printed edition. 

? This is the formulary in the Missale Gallicanum. ‘There are others 
in other Sacramentaries; the Missale Gothicum omits it. 

* At Milan, it was at this point that the ceremony of the Hffeta and of 
the anointing took place. 

* “Abrenuntias Satanae, pompis saeculi et voluptatibus ejus? (Miseale 
Gallicanum.) Abrenuncias Satanae, pompis ejus, luxuriis suis, saeculo huic ?” 
(Bobbio Sacram.) The formulary is not given in the Missale Gothicum. 
‘“‘ Abrenuntias diabolo et angelis eius, operibus eius, imperiis eius?” (Lib. Ord.). 

5 This formulary also is omitted in the Missale Gothicum. That in the 
Bobbio Sacramentary is merely the Apostles’ Creed in an interrogatory 
form, arranged into three articles. Cf. the formulary cited by the 
anonymous Arian mentioned above, p. 88, note: Credis in Deum, Patrem 
omnipotentem, creatorem caeli et terrae? Credie et in Christo Jesu filio posh! 
The following is that of the Missale Gallicanum :— 

Credis Patrem et Filium et Spiritum sanctum unius esse virtuts e» 

Credis P. et I’. et Sp. 8. ejusdem esse potestatis? ' pid 

Credis P. et F. et Sp. 8. trinae veritatis una manente dadktaalale Deum 
esse perfectum ? 

This formulary, evidently prompted by a hatred of Arianism, cannot be 
older than the fourth century, at a time when the barbarian Arians were 
living in Gaul among the Catholics. St. Maximus of Turin (De Baptism 


CEREMONIES OF CHRISTIAN INITIATION. 325 


He is then plunged three times in the consecrated water. 
This was not the case in Spain, where single immersion was 
considered as a protest against Arianism. | 

The baptismal formularies which are given in the 
Gallican books all have something additional to the text 
as used at Rome. With all their variations, they agree in 
introducing the words ut habeas vitam aeternam.” 

As he left the water the neophyte was led to the 
bishop, who made the sign of the cross on his head with 
fragrant oil,® reciting meanwhile the formulary— 


Deus omnipotens, qui te regeneravit ex aqua et Spiritu sancto con- 
cessitque tibi peccata tua, ipse te ungat in vitam aeternam.* 


tract. 2) gives the following formulary: “Credis in Deum Patrem omni- 
potentem? Credis et in Jesum Caristum, Filium ejus, qui conceptus est 
de Spiritu sancto et natus est ex Maria Virgine? Credis et in Spiritum 
sanctum?” Further on he adds: “Credis in sanctam LEcclesiam et 
remissionem peccatorum ?” 

1 Cone. Tol.,iv.,can. 5. The Eunomians, who were extreme and obstinate 
Arians, also practised single immersion (Sozom., Hist. Eccl., vi. 26), though 
contrary to the custom of all the Catholic Churches of the East. We see 
from this that the symbolism is entirely arbitrary; the rite has no other 
meaning than that attached to it. 

2 Miss. Goth.: “ Baptizo te, in nomine P. et F. et Sp. s. in remissionem 
peccatorum ut habeas vitam acternam.” Miss. Gall.: “Baptizo te cre- 
dentem in nomine P. et F. et Sp. s. ut habeas vitam aeternam in saecula 
saeculorum.” Bobb. Sacram.: “Baptizo te in nomine P. et F. et Sp. 
s., unam habentem substantiam, ut habeas vitam aeternam, partem cum 
sanctis.” Lib. Ord.: “Te baptizo in nomine P. et F. et Sp. s., ut habeas 
vitam aeternam.” . 

3 The Bobbio Sacramentary specifies: Suffundis chrisma in fronte ejus. 

4 This formulary is given in the De Sacramentis; it is found with some 
slight variations in the Missale Gallicanum and in the Bobbio Sacramentary, 
It is almost identical with the Roman formulary of the Ohrismatio, and 
strongly resembles that given by'’the anonymous Arian (1. en): Deus et 
pater domini nostri Jesu Christi qui te regeneravit ew aqua tpse te linet 
(read: linat) Spiritu Sancto, etc. The Missale Gothicum here contains a 
formulary which appears to be corrupt and to have been amalgamated with 
that of the giving of the white garment: “ Perungo te chrisma sanctitatis, 
tunicam immortalitatis, quam D. N. Jesus Christus traditam a Patre primus 
accepit, ut cam integram et inlibatam perferas ante tribunal Christi et 


326 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


He then received a white garment, which the bishop 
handed to him, saying— 


Accipe vestem candidam quam immaculatam perferas ante tribunal 
domini nostri Jesu Christi. 


Before or after? this ceremony the washing ot the feet 
must have taken place. The bishop, having his loins 
girt, washed the feet of the neophytes, saying to each 
of them— 


Ego tibi lavo pedes, sicut dominus noster Jesus Christus fecit 
discipulis suis, ut tu facias hospitibus et peregrinis, ut habeas vitam 
aeternam.® 


The ceremony of the feet-washing was observed in 
Gaul and at Milan, but not in Spain, where it had been 
officially proscribed by the Council of Elvira.4 We find 
no traces of it in the East, and it is quite certain that it 
was not practised at Rome. It was a local peculiarity, 
introduced at an early date into the Churches of Southern 
Gaul or Northern Italy. 

The initiation ended by the imposition of hands upen 
the neophytes, accompanied by a special prayer. In the 
texts of the ancient Milanese use, this prayer comprises a 
petition for the sevenfold gifts of the Holy Spirit. The 


, Vivas in saecula saeculorum.” As there is, farther on, however, a special 
formulary for the giving of the white robe, it is possible that this latter 
may be the correct one. In that case the former would have a special 
symbolism, according to which the chrism would be considered as a garment, 

' This is the formulary in the Missale Gothicum and in the Bobbio 
Sacramentary. The Missale Gallicanum omits this ceremony. 

2 Before, according to the Missale Che after, according to the 
Bobbio Sacramentary. 

* Text of the Missale Gothicum. The words in the other Sacramentaries 
have nearly the same import. St. Cesarius (Serm. 160, De temp.) implies 
an identical formulary. The same may be said of St. Maximus of Turin 
(De Bapt., tract. 3). 

* Can. 48. [It was observed in Ireland. See Stowe Missal, Warren’s 
edition, p. 217.—TR.] 


CEREMONIES OF CHRISTIAN INITIATION 327 


Spanish writers also appear to refer to some invocation of 
this nature. It is found very explicitly in the Liber 
Ordinum.+ The other liturgical books contain merely a 
prayer for the perseverance of the newly baptised.? 

After this prayer, the bishop returned to the church 
and began the Mass, at which the neophytes communicated. 
The paschal festival does not seem to have been marked by 
any particular observance beyond that of the double Mass 
on Easter Sunday and the daily celebration of the liturgy 
during the following week.® 


§ 3.—Tae Initiatory RITES IN THE CHURCHES OF 
THE Hast. 


We possess a considerable amount of information as to 
the baptismal ritual in the Eastern Church, properly so 
called. Among the documents of the fourth century we have 
the Catecheses of St. Cyril of Jerusalem, the descriptions in 
the Apostolic Constitutions,* and those of the Peregrinatio, 
or Pilgrimage of Etheria (Silvia).° From the beginning of the 
sixth century we have the writings of the pseudo-Dionysius 
the Areopagite. We may add to these important central 
texts the scattered information gleaned from other writers, 
and that which we deduce from the liturgical books now 
in use.. As the scope of the present work does not permit 
of my dealing with this subject in a detailed manner, or 


1 [ib. Ord., p. 33. 

2 The Missale Gothicum contains two invitatories, but no text of any 
prayer; the Missale Gallicanwm has a prayer without invitatory. Both 
invitatory and prayer are found in the Bobbio Sacramentary. 

3 The Ambrosian Liturgy provides two Masses for every day in Easter 
Week, one of which implies the presence of the neophytes. 

4 IIT. 15, 16. 

® See infra, pp. 518, 541. 


* 


328 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


at any great length, I will confine myself to dealing with 
the four documents above mentioned. 

With St. Cyril as our guide, we can follow the ahall 
series of preparatory rites ad those of the initiation: itself. 
His catecheses are divided into two groups, one dealing 
with the ceremonies which precede, the other with those 
which follow, the initiation. The first, which is a kind of pre- 
liminary discourse, entitled pro-Catechesis, describes the cate- 
chumens as presenting themselves at the beginning of Lent 
to be enrolled as candidates for baptism. The Pilgrimage 
of Etheria gives a similar account of this preparatory stage. 
The names having been inscribed, a day was appointed on 
which the bishop, assisted by his priests and all the other 
clergy, proceeded to make a general scrutiny. The candi- 
dates, accompanied by their relatives, appeared before him 
one by one. The bishop made inquiries of the neighbours 
of each catechumen as to his conduct; if the candidate 
were a stranger, he had to show commendatory letters. In 
the case of his not being considered worthy to present 
himself for baptism, he was made to wait until a sub- 
sequent occasion. If the information given was satisfactory, 
he was accepted, and was thenceforth placed among the 
number of the competents (competentes, pwrifduevor). 

During the whole of Lent the competents were summoned 
every morning to church, to be exorcised, and to hear 
a sermon from the bishop,’ or from some one appointed 
by him. The exorcisms were performed by the inferior 
clergy, and were accompanied by insufflation. Cyril seems 
to say that while the words of conjuration were being 
pronounced, the candidates had their faces covered. 

At the end of a stated time? the Traditio Symboli, or 


1 The Peregrinatio takes for granted that it is the bishop who preaches; 
but it is clear that he could appoint a deputy. Cyril himself was only 
a pate when he delivered his catecheses. 

2 In the series of the Catecheses of St. Cyril, that of the Traditio 


CEREMONIES OF CHRISTIAN INITIATION, 329 


delivery of the Creed, took place. As it was the universal 
custom for the Creed to be taught by word of mouth, and 
not learned from a written copy, Cyril has not inserted 
the text of it in his Catecheses. After the Zraditio, the 
teaching dealt with the articles of the Creed, and was 
continued till the beginning of Holy Week. It was then 
that the edditio, or recital of the Creed, took place, 
each candidate presenting himself before the bishop and 
reciting the Belief, which he had learned by heart. The 
catecheses during Lent were devoted to instruction in the 
doctrines of the Eucharist and Baptism; and these also 
formed the theme of the teaching which the neophytes 
received during Easter Week. 

At Jerusalem, the commemoration of the Passion 
was of too great an importance, and engaged too much 
time, to permit of the candidate for baptism receiving 
instruction during Holy Week, but they presented them- 
selves on the night of Easter Eve for the ceremonies of 
initiation. They were received in the vestibule of the 
baptistery, and the service began by the renunciation of 
the devil. The candidate turned to the west, the region 
of darkness, and extending his hand, pronounced the 
formulary of rejection, addressing himself to the evil 
one, as if he were present— 

“J renounce thee, Satan, thy works, thy pomps, and 
all thy worship.’ He then turned to the east, the 


Symboli occupies the fifth place. Etheria relates that the first five weeks 
of Lent were devoted in a general manner to the explanation of the 
Scriptures and to doctrine, and that the Traditio took place at the beginning 
of the sixth week. This was also the case in the Gallican rite; but as Lent 
at Jorusalem in Etheria’s time lasted eight wecks, tne “radiiio occurred 
three weeks before Easter. 

1 According to Dionysius, the candidate divested himself previously of 
nearly all his garments. 
 * This formulary is that of St. Cyril, who mentions expressly the uso 


830 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


region of light, and recited the Creed for the second 
time. This ceremony, with its two corresponding parts, 
constituted what is called in the Greek, the amwdragic and 
the obvratie.} 

The candidate then put off his garments and entered 
the baptistery. He was immediately anointed,? from head 
to foot, with exorcised oil. In the case of the women, this 
anointing was performed by deaconesses, 

After this anointing, the neophyte entered the font, 
which had been previously blessed by the bishop. He 
once more confessed his faith, replying to the threefold 
questioning of the officiating minister, and was then plunged 
three times in the consecrated water. 

Having quitted the font, the candidate* was anointed 
with perfumed unguents (uépor, chrism), According to 
St. Cyril’s account, this was administered on the forehead, 
ears, nose, and breast. He then turned to the east and 
recited the Lord’s Prayer. The ceremony ended with 
the celebration of the Eucharist, in which the neophytes 
took part for the first time. In the countries which 
followed the Alexandrian use, the first communion was 
followed by the reception of the draught of milk and 
honey, as at Rome.® 


of the second person. In the Apostolic Constitutions, the candidate thus 
expressed himself: “‘I renounce Satan, his works, his pomps, his worship, 
his customs, his inventions, and all that belongs to his kingdom.” 

* Dionysius here places a prayer which accompanied the laying-on of 
hands. 

* According to Dionysius, the bishop himself begins this anointing by 
a threefold consignation, and the priests conclude it. 

* Dionysius notes that the benediction was accompanied by a triple 
infusion of chrism in the form of a cross. 

* It is here, according to Dionysius, that he resumes his garments. 

* This prayer is not mentioned either by Cyril or by Dionysius. 

* This custom which, even at Rome, fell into disuse at an early date 
is still retained in the Coptic and Ethiopian communities. 


CEREMONIES OF CHRISTIAN INITIATION. ook 


The Euchologion of Sarapion gives several formularies 
which correspond to these various ceremonies: namely, 
first a formulary for the consecration of the water, followed 
by a prayer over the neophytes before baptism; then 
another prayer after the Abrenuntio; a fourth at the 
approach to the font; and a final one when they have 
quitted it. It also contains prayers for the blessing of 
the oil for the first unction, and for that of the chrism 
used after baptism.! 


§ 4.—CoMPARISON OF RITES, AND THEIR ANTIQUITY. 


Amid this diversity of ritual, we have no difficulty in 
recognising the chief ceremonies which were common to all, 
They may be divided into two series. Before baptism, 
there was first a ceremony of admission to the catechumenate, 
followed by a preparation which consisted of several exor- 
cisms, instructions, the delivery and recital of the Creed, 
an anointing, and the renunciation of the devil. The 
initiation itself included the profession of faith, immer- 
sion,? the anointing with perfumed unguents (chrism), the 
consignation or signing with the cross, and the imposition 
of hands. 7 

The rite of admission to the catechumenate contained 
the insufflation, the ceremony connected with exorcism, and 
the signing with the cross. At Rome, in addition to these, 
there was the administering of the salt; while in Spain, and 


1 “‘ayacpds bidrwy (7),Evxh brtp BawriCoucvwr (8), Mera rhy amorayts 
(9), Mera thy avdrAnpw (10), Mera 7d Barrio Ova kat averOetv (11), Mpocevyy 
Sapariwvos émoxdrov Qpuotews, Evy} eis Td BAciupa trav BawriCoudvwy (15), 
Evxy eis Td xpioua ev ¢ xplovra of Barrio bévres (16).” 

2 For the import of the word immersion, see supra, p. 313, and also what 
I have said on the subject in my Hglises Séparees, p. 93. 

Z 


332 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


probably in Gaul, there was at this point the anointing, 
which in other countries was relegated to the day of baptism 
itself, I 
The immediate preparation of the competents, or 
gwriZdpuevor, took place universally during Lent.! On a 
given day the candidates were solemnly taught the symbol 
of the Christian faith, and at Rome this tradition of the 
symbol was accompanied by the tradition of the Gospel 
and the Lord’s Prayer. 

Immediately before their baptism (except in Spain, 
and perhaps in Gaul) the candidates received the pre- 
paratory anointing with the signing of the cross upon 
the organs of sense, particularly on the ears and mouth. 
At Rome the signing of the organs of sense is now made 
with saliva; formerly, as in the East, and in. the countries 
observing the Gallican use, the same oil was employed with 
which the body was anointed. In all Latin countries this 
ceremony precedes the renunciation of the devil; in all 
others it immediately follows it. 

The threefold renunciation of Satan, or the abjuration 
of paganism, is also common to all the rites. Everywhere, 
except in Gallican countries, it is followed by the recitation 
of the Creed,” in which the candidate expresses his adherence 
to his new Master, Jesus Christ. 

The last profession of faith, under the form of. a aly 
to a triple interrogation, is of universal. use, So is also 
the triple immersion, except in Spain, where immersion 
took: place only once. A special peculiarity is found in 
Gaul and North Italy [and in Ireland—Tr.] in the washing 
of the feet after baptism. 


1 It is indeed, in all probability, that from this same rgsianid Lent 
derived its origin. See swpra, p. 242. . 

2 In the East there are two “redditions”.of the Gaeed feos p. 329): 
one before the day of the renunciation, the other immediately after that 
ceremony. The Gallican rite has retained the first of these only, 


CEREMONIES OF CHRISTIAN INITIATION. 333 


The anointing with unguents, the signing with the 
cross, and the imposition of hands,’ were also ceremonies 
of universal observance. The signing with the cross was 
made with the same fragrant oil as that used for the 
anointing itself. At Rome and at Alexandria the unction, 
or chrismatio, was separate from the consignation. It was 
performed by a priest, whereas the signing with the 
cross was reserved for the bishop. In the East, and in 
Gallican countries, the signing took place at the same time 
.as the chrismatio, and was made by the bishop when present, 
or by an ordinary priest in his absence. Another Romano- 
Alexandrian peculiarity, unknown to the Oriental and 
Gallican rites, was the drink of milk and honey given to 
the neophytes after their first communion. a 

All these ceremonies were in use at the beginning of | 
the fourth century; on this point there cannot be the 
slightest doubt. They must, therefore, have been intro- 
duced before the Church was free from persecution, and 
even before that of Diocletian. It now remains to be seen 
how far we can trace them back into the three preceding 
centuries. 

The New Testament ? sets before us, in the earliest times. 
an initiation composed of two acts, by virtue of one of 
which, viz. baptism with water, the converted person is 
washed from his sins, while by the other the gift of the 
Holy Spirit is imparted to the soul of the neophyte.® 
Baptism was absolutely indispensable ; the imparting of the 


1 The Greek rituals do not actually mention the laying-on of hands, 
but it is certain that it was originally connected with the prayer that 
accompanies the signing of the cross, a prayer in which the Holy Spirit 
is invoked. Of infra, p. 340, note 3. It also occurs in the Apostolic 
Traditions of Hippolytus. 

2 Particularly Acts of the Apostles, viii. 12-17; xix. 5, 6. 

3 These passages imply that the Holy Spirit then manifested His 
Presence in the initiated by signs similar to those mentioned on p. 48. 


334 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


Holy Spirit was merely the completion of the initiation. 
While, however, baptism might be performed by the inferior 
members of the Christian community, the imparting of the 
Holy Spirit was reserved to the chief rulers, to the apostles, 
and to those invested with apostolic powers. The method of 
procedure was by imposition of hands, there being no mention 
whatever in the earliest times of the rite of unction. 

The Apostolic Fathers and the apologists of the second 
century furnish us with no additional information. St. 
Justin, in his description of the initiation of the neo- 
phytes,! speaks only of the first act, that is, baptism with 
water; the Doctrine of the Apostles does the same. 

We must come down to the time of Severus, about the 

syear 200, before we find any definite mention of the 
Grn cinting? Tertullian and St. Hippolytus,® especially 
the former, speak with a precision which leaves nothing to 
be desired. Tertullian describes the rites of initiation in 
several places, and wrote a special treatise upon baptism. 
He states that this rite should be administered by a bishop, 
or, with his delegated authority, by priests and deacons, 
and that in certain cases it might even be conferred by a lay 
person. The candidate had to prepare himself for it by 
prayer, fastings, and holy vigils. It was usually administered 
at Easter or during the fifty days following. Before entering 
the font, which had been previously blessed, the neophyte 


solemnly renounced the devil, his pomps, and his angels.‘ 


’ Apol., i. 61-65. 

? Cf., however, in Theophilus, Ad Autolycum, i. 12, an allusion which, if 
not certain, is nevertheless quite a probable one. 

* In Dan., v.17; De Christo et Antichristo, 59. 

* This detail is not found in the treatise De Baptismo, but in the De 
Corona Militis, c.3. This renunciation, as well as the exorcisms, presup- 
poses that the ceremony is taking place over a heathen convert. In the case 
of a Jew being baptised it would have been otherwise, and a special ritual 
should have been drawn up. This, however, was not done, and the bap- 
tismal ceremony of to-day, as formerly, is applicable only to the general 
case, viz. that of the infidel. 


CEREMONIES OF CHRISTIAN INITIATION. 335 


After the sacred washing, conferred in the Name of the 
Father, the Son, and the Holy Ghost, he received an unction 
of consecrated oil and the imposition of hands, during which 
the bishop prayed that the Holy Spirit might be given to him. 
In his treatise on the resurrection of the flesh, the same 
writer sums up in a few words the whole of the baptismal 
ritual, and he mentions not only the anointing with chrism, 
but the signing with the cross,! and also the first com- 
munion: Caro adluitur, ut anima emaculetur ; caro ungitur, 
ut anima consecretur ; caro signatur, ut et anima muniatur ; 
caro manus wmpositione adumbratur, ut et anima spiritu 
illuminetur; caro corpore et sanguine Christi vescitur, ut et 
anima Deo saginetur2 Finally, in his treatise against 
Marcion,® he speaks of the drink of milk and honey ad- 
ministered to the neophytes. Testimony is also borne to 
this custom in Alexandrian documents subsequent to Hip- 
polytus,* 

We have here nearly all the rites incidental to baptism 
and confirmation, at all events those which, in the fourth 
century, were universally practised. There is only one rite, 
apparently, which is not mentioned, and that is the unction 
previous to baptism, which is clearly indicated in the 
“ Apostolic Tradition” of Hippolytus. 

Tertullian speaks of all these things as being universally 


1 Cf. Preseript., 40. 

2 De Resurr., 8. 

3 7. 14, 

* Herr H. Usener, who has recently given his attention to this rite 
(Milch und Honig, in the Rheinisches Museum, vol. lvii. p. 177), endeavours 
to connect it with the pagan legend of Dionysus. He is, however, mistaken. 
The symbolism of the Promised Land, with its streams “ flowing with milk 
and honey,” and that of the nourishment of the new-born babe, is amply 
sufficient to account for the introduction of this ceremony, without its being 
necessary to admit improbable borrowing from paganism. 

* It is possible that this rite may be much less ancient than the others. 
At the end of the fourth century it still had a somewhat uncertain position 
in the Western ritual. Cf. supra, p. 318, 


336 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


received and as of long standing. In his controversy with 
Marcion,! he witnesses to the fact that the followers of this 
heretic used the same baptismal ritual as that of the Church 
Catholic, and specifies the baptism with water, the unction, 
the signing on the forehead, and the drink of milk and 
honey. Besides this, we are aware that the Valentinians 
and other Gnostic sects attached great importance to 
unction, more so, indeed, than did the Catholic Church 
itself? It is difficult to believe® that these very early 
sects did not borrow the customs in question from a ritual 
already established at the time of their separation from 
the Church, whatever may have been the subsequent 
modifications which they introduced into it in other 
respects, 

Whatever view may be taken of this chronological 
discussion of the ceremonies of unction, the signing of the 
cross, and the drink of milk and honey, it is certain that 
the division of the initiation into two distinct acts. such 
as we find already in the New Testament, was maintained 
in use. The distinction became much more sharply defined 
when the controversy arose with regard to the baptism 
of heretics. 

It is clear that ceremonies of such importance were 
presided over by the bishop. As, however, they might 
have become interminable had the bishop himself performed 
all the rites in connection with the initiation, a division 
of functions was made at an early date. The bishop blessed 
, the holy oils and the font, and baptised with his own hand 
some of the neophytes. The priests, assisted by ministers 


1 Loc. cit.; cf. ili. 22. 

? Trenzeus, i. 18-22; see also the apocryphal Acts of St. Thomas (Max 
Bonnet’s edition), and the curious Gnostic epitaph found at Rome (Corp. 
Inscr. Graec., No. 9595a). 

* It is easy to state the contrary (Renan, ?Eglise Chretienne, p. 154), but 
not to prove it. 


CEREMONIES OF CHRISTIAN INITIATION. 337 


of lower rank, continued the administration of baptism, 
but the subsequent ceremonies—the anointing, signing 
with the cross, and imposition of hands—were reserved 
for the bishop. At Rome, however, and at Alexandria, 
doubtless on account of the length of the service, the 
priests first poured the perfumed unguents (holy chrism) 
on the head of the neophyte, thus reducing the Pope’s 
function to the signing with the cross and the imposition 
of hands. 

When the local Churches became more numerous, and 
dependent parishes had been thus created outside the epis- 
copal city, it was necessary to cede to the priests of these 
parishes the right of conferring holy baptism. But this 
privilege was nowhere extended to them in its entirety. 
The blessing of the chrism, and of the oils employed in 
baptismal unction in general, was in all places interdicted 
to priests, and they were therefore obliged to have récourse 
to the bishop to obtain these elements ready consecrated.} 
This restriction expressed symbolically the idea that none 
could enter the Christian community without the personal 
intervention of its supreme ruler. 

Baptism with water, which, from the earliest times, 
had been considered valid even when conferred by a 
Christian layman, was reckoned among the offices of a 
parish priest. The same was the case with regard to the 
benediction of fonts, and even, in countries using the 
Roman rite, to the anointing with chrism. In these 
countries, the signing with the cross only, together with 
the laying-on of hands, was reserved for the bishop, who 
performed these functions either in the episcopal town 
or on the occasion of his diocesan visitations. In the 


1 Innocent, letter to Decentius, c. 3; third Council of Carthage (397), 
c. 36; first Council of Toledo (400), c. 20; first Council of Vaison (442), c. 2, 
etc. In the Eastern Church, the blessing of the holy chrism is now 
performed by the patriarchs only. 


338 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


Eastern Church, as there was no distinction between the 
anointing with chrism and the signing with the cross, 
the priests possessed the right to perform the whole cere- 
mony. There is ground for belief that this was also the 
case in countries using the Gallican rite, and that, too, for 
the same reason; but the influence of Roman discipline 
appears to have introduced some restrictions.” 


§ 5.—TuHE RECONCILIATION OF HERETICS, 


The question as to how far Christian initiation was 
valid when it was performed by an heretical sect had been 
a subject of discussion even before the close of the second 
century. Tertullian deals with it in his treatise on 
baptism, or, rather, he refers to the solution of the question 
which: he had already given in a special book on the 
subject, drawn up in Greek.? According to him, initiation 
performed by heretics separated from the Church has no 
validity. A man who has been converted from paganism * 
to an heretical sect, who has been initiated by the leaders 


1 In Egypt also, where, however, this distinction existed (Ambrosiaster, 
In Eph., iv. 21; Quaest. Vet. ef Nov. Testamenti, 101, in Migne, P. L., vol. 
Xvii. p. 388, and vol. xxxv. p. 2302). 

2 The letter of Innocent to Decentius, c. 3, bears testimony to, while 
inveighing against, the custom which allowed priests the right to confirm; 
this custom is shown to haye existed in Gaul by the Councils of Orange 
(441, c. 1, 2) and of Epaone (517, c. 16); and in Spain by the first Council 
of Toledo (400, c. 20) and by the Capitula Martini, c. 52. For the con- 
tention which took place in the Island of Sardinia, probably owing to the 
clashing of the two uses, see Greg. M., Ep., iv. 9, 26; cf. the epitaph of 
Mareas (Lib. Pontif., vol. i. p. 302, note 34). 

* De Baptismo, 15. 

* This is the only case here taken into account. That of the child 
born of heretical parents and baptised in infancy into their sect must 
have been fully covered by it. As to those Christians who, having left the 
Church to enter a sect, returned to their first faith and asked to be 
received back into the community, they were made to do penance, 


CEREMONIES OF CHRISTIAN INITIATION. 339 


of that sect, and who then leaves it to enter the Catholic 
Church, should be treated as a pagan, that is, as one not 
Initiated. He must be baptised, since the baptism he has 
already received is not valid. 

Tertullian’s view was that of the African Church, and 
in particular that of the Metropolitan Church of Carthage. 
The same practice was observed by the Churches of Syria 
and of Asia Minor. This was not the case, however, at 
Rome and Alexandria. In these two great Churches, and 
in those following their direction, a distinction was made. 
Baptism with water was admitted to be valid, whoever 
had administered it and in whatever sect it had been con- 
ferred, so long as the essential forms had been observed. 
As to the remaining part of the initiation, it was rejected, 
and had therefore to be repeated in the case of the heretic 
who demanded entrance into the Church. 

In the year 256, the divergence between the African and 
Toman practice was the cause of an animated discussion 
between Pope Stephen and St. Cyprian, Bishop of Carthage; 
but the conflicting customs, notwithstanding, remained un- 
modified. It was not until the Council of Arles, in 314, 
that the Catholic Church in Africa gave up her ancient 
practice! It was, nevertheless, obstinately persisted in by 
the Donatists, who even applied it to the Catholic Church, 
which was treated by them as a dissentient sect. The 
Eastern Church also continued to regard the baptism of 
heretics as invalid.2 Distinctions, however, soon came to 
be introduced.. We find the Council of Nicza decreeing the 
adoption of a different treatment towards the Novatians 
and the partisans of Paul of Samosata.? The seventh canon 


1 Cone. Arelat., c. 8; cf. Conc. Carthag., i. (347), o. 1. 

2 Const. App., vi. 15; Can. App., 46, 47; St. Cyril of Jerusalem, Pro- 
catech., 7. The rebaptism so long practised by the Gothic Arians was an 
instance of that custom, 

3 Cf. St. Basil, ep, 188, 


340 CHRISTIAN WORSIITP: ITS ORIGIN AND EVOLUTION, 


of Constantinople, which, although not emanating from the 
(Ecumenical Council of 381, bears witness, nevertheless, 
to the use of the Church at Constantinople in the fifth 
century, divides the heretical sects into two categories, 
those whose baptism, but not confirmation, was accepted, 
and those whose baptism and confirmation were both re- 
jected! The Monophysites, who separated from the Church 
in the fifth and sixth centuries, were treated with less 
severity, and were admitted upon a mere pLoLeee of the 
orthodox faith.” 

The Western Church remained faithful to the old 
Roman custom, which was often enjoined by the Popes. 
Councils, accounts of conversions of heretics, and even 
liturgical books themselves, all bear testimony to its 
persistence.® | | 


1 This canon was inserted in the Council in Trullo CG, oe and thus 
found a place in Byzantine canonical law. 

2 Greg. M., Ep., xi. 67 (52). 

3 Jaffé, 255 (Siricius; cf. the Roman Council of 386, ¢. 8), 286, 303 
‘ Innocent), 536, 544 (Leo); Greg. M., H’p., xi. 67 (52); Council of Orange (441), 
c. 1; of Toledo (589); Gregory of igre! Hist. Fr., ii. 31, 34; iv. 27, 28; 
v. 38; ix. 15; Virt. S. Martini, i. 11; Gelasiam Sacramentary, i.’ 85, 86, ete. 
It may here be useful to point out a difference of expression which is 
constantly found in the texts when the rite of imparting the Holy Spirit 
is in question, depending on whether it is regarded as occurring in the 
celebration of an ordinary baptism, or in connection with the reconciliation 
of heretics. Sometimes it is unction, or the chrismatio, that is spoken of, 
at other times the laying-on of hands. But we have only to compare the 
texts to see that the one hardly ever goes without the other. As a rule, the 
Roman texts employ the term consignatio when it is a question of ordinary 
confirmation, and that of manus impositio for the reconciliation of heretics, 
It is even possible that, in countries where the Roman rite was followed, 
the whole ceremony was not repeated’ for converted heretics. Certain 
passages of St. Optatus and St. Augustine give colour to this, and the 
same may be said of the text of St. Gregory the Great (Hp., xi. 67 (52): 
‘Arianos per impositionem manus Occidens, per unctionem vero sancti, 
chrismatis. . . . Oriens reformat.” But the letters of St. Leo and of other 
Popes above aioe leave no room for doubt that, if this really were 80, 
they made the essential part of the rite—the imparting of the Holy 
Spirit—to lie in the imposition of hands. In Gallican countries it is 


CEREMONIES OF CHRISTIAN INITIATION. 341 


always the chrismatio, and not the imposition of hands, that is mentioned 
in the texts. As to the Eastern Church, St. Gregory’s phrase entirely 
agrees with the rule laid down by the seventh canon of Constantinople; 
but all the same, the liturgical books expressly mention the imposition of 
hands when it is a question of dealing with heretics. On the other hand, 
they do not mention it in connection with ordinary confirmation, although 
writers like Chrysostom, Theodoret, Gennadius, and Photius, when they 
comment on the text Heb., vi. 1, never fail to speak expressly of it. Indeed, 
the author of the Apostolic Constitutions, viii. 28, desiring to enunciate the 
theory that a priest has the power to confirm, but not to ordain, thus 
expresses himself: “ IpeaBurepos . . . Xetpodere? ob xeiporovet.” He also calls 
(iii. 15) the ceremony in which the bishop applies the perfumed unguents 
after baptism imposition of hands (ye:po%ecia). We must therefore be 
somewhat cautious here in dealing with isolated expressions, and in every 
case consider the thing itself rather than the term used to denote it. 


CHAPTER X. 


ORDINATION, 


§ 1.—Tase EccLesiaAsTICAL HIERARCHY, 


THE ecclesiastical hierarchy, in its earliest stage, comprised, 
as we have seen above, three orders, those of the episcopate, 
the priesthood, and the diaconate. The functions of the 
first two orders could be exercised by men only, but 
women had been admitted, to a certain extent, to share 
the duties of the diaconal ministry. Beside the deacons 
- of the male sex, the ancient Church recognised deaconesses,! 
who also bore the name of Widows, xnpa, viduae, or even 


1 The following inscription, discovered in the cemetery of Priscilla, is 
perhaps the most ancient Christian inscription which mentions a member 
of the ecclesiastical hierarchy. It is the epitaph of a deaconess (xfpa) :— 


$AdBiA * APKAC * XHPA * HT C 

é(noeN * AITH * MIE * MHTPI ° 

yAuKuTATH * PAGBIA + @EOPIAA 
@uvydrHP érOIHCEN. 


“Flavia Arcas, widow, who lived eighty-five years. To her beloved mother 
Flavia Theophila, her daughter, has made (this tomb).” It is hardly 
possible that this person was an ordinary widow. At eighty-five years of 
age widowhood is not so unusual a state as to require special mention 
of it on an epitaph (De Rossi, Bull., 1886, p. 90; cf. Bull. Critique, vol. viii. 


p. 255). 


ORDINATION. 343 


Virgins, virgines canonicae. They occupied themselves 
chiefly in works of charity and hospitality, but they had 
also some liturgical functions to perform in the adminis- 
tration of baptism and at the agapes. The service of the 
altar was reserved for the deacons, and we find no instance 
(except as an abuse) of the deaconesses having had any 
share in it. 

The diaconate of women maintained an existence down 
to the fifth or sixth century. By that time the baptism 
of adults had become more and more exceptional, and 
the deaconesses had thus no longer the opportunity of 
exercising their liturgical functions; besides which monas- 
teries for women gradually began to attract within their 
walls such holy persons as lived in that age of the “re- 
ligious” life. There was therefore less need of this special 
and somewhat exceptional order, and as early as the 
middle of the third century we find the deaconesses at 
Rome taking a place in the canon, that is to say, in the 
group of persons assisted by the Church, and not among 
the clergy properly so called. 

While the diaconate of women thus declined in im- 
portance, that of men developed rapidly. The functions 
of the deacons were distributed among the grades of a 
more or less complicated hierarchy. In the East there 
were only two degrees, that of deacon and that of sub- 
deacon. At Rome the subdiaconate was itself subdivided, 
and in addition to the subdeacons there were acolytes, or 
attendants. The reading of the sacred books in meetings 
for worship had at first been entrusted to any person whom 
the president thought fit to appoint. It was soon raised 
to an office, and from the end of the second century we 
note the existence of lectors, who are also ranked among 


1 On the subject of deaconesses, see Thomassin, Discip. de I’ Eglise, I., i 
BOscil.:i: 43. 


844 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


the clergy. In the same way, at Rome, we remark the 
appearance of exorcists and doorkeepers. In the West 
the exorcists had somewhat active functions in the 
preparations for baptism, but in the East these functions 
devolved on other clerics, the exorcists being regarded 
rather! as persons endowed with unusual supernatural 
powers received direct from God, and not through the 
medium of the Church. For this reason, therefore, they 
were not included in the ecclesiastical hierarchy. As to 
the doorkeepers, it was not thought suitable to rank among 
the clergy persons engaged in so humble an employ- 
ment.” 

There were, therefore, two types of hierarchy, one 
embracing five, and the other eight grades. 

In the letter written by Pope Cornelius? to Vabtus, 
Bishop of Antioch, in 251, we find a definite enumeration 
of the Roman clergy. There existed at that time forty-six 
priests, seven deacons, seven subdeacons, forty-two acolytes, 
and fifty-two minor clerks (exorcists, lectors, doorkeepers) ; 
besides these there were more than fifteen hundred widows 
or persons “assisted.” We have here, including the Pope 
himself, the eight orders of the Latin ecclesiastical hierarchy.* 
Fabian, the predecessor of Cornelius, had constituted the 


1 Const. Ap., Vili. 26. 

2 Beneath the rank, however, of iksduaee and lector, or rather outside 
the hierarchy properly so called, the Eastern Churches recognised other 
categories, some common to all Churches, the others varying according to 
the localities and their special needs—confessors, virgins, widows, psalmists, 
doorkeepers, interpreters, copiatae, parabolani, ete. Ap. Const., viii. 23-28; 
pseudo-Ignatius, Ad Antioch., 12; Epiphanius, Expos. fid., 21; Council of 
Antioch, ¢. 10; Council of Laodicea, c, 23, 24. 

3 Eusebius, H. F,, vi. 43. 

* The correspondence of St. Cyprian proves that at Carthage also, and 
in the middle of the third century, all these different minor orders were 
known, except perhaps that of doorkeeper, which I do not find mentioned. 
But the omission of this order is explained by the few occasions which 
St. Cyprian and his correspondents had of mentioning it. 


ORDINATION, 345 


seven ecclesiastical regions,’ and had apportioned them 
among the same number of deacons. This apportioning 
involved soon afterwards a redistribution of the clergy, 
which continued to exist for a long time afterwards, 
namely, the distribution according to the seven regions. 
John the Deacon, at the beginning of the sixth century, 
expressly mentions this: Septem regionibus ecclesiastica apud 
nos militia continetur.? ‘The Ordines Romani of the eighth 
and ninth centuries are still clearer on this subject. It 
should be noted, moreover, that the number of the regions 
was, from the outset, not only equal to that of the deacons 
and subdeacons, but that it also evidently affected that of 
the acolytes, of whom there were forty-two, that is, six to 
each region. If we add to these the subdeacon, we have 
in each region seven clerics under the rank of deacon, 
namely, the six acolytes and the subdeacon, who was a 
kind of head acolyte. 

We have, therefore, ground for regarding the ministry 
of subdeacon and acolyte as a development of that of the 
deacon. These three categories of clergy, moreover, have 
this in common, that they are all attached to the service of 
the altar, which is not the case with the inferior ministers.’ 

We note the existence of acolytes at Rome ard 
Carthage from the middle of the third century onwards. 
But we must not conclude from this that, even in the 
West, all the Churches, and more especially the smaller, 


1 Liberian Catal.; see my edition of Liber Pontif., vol. i. p. 5. 
. * Ep. ad Senarium, 11 (Migne, Pat. Lat., vol. lix. p. 405). 

* This is very well put by John the Deacon, loc. cit., 10: “Acolythi 
autem exorcistis hoc ordine differunt quod exorcistis portandi sacramenta 
eaque sacerdotibus ministrandi negata potestas est, tantumque manus 
impositioni vacent, propter quod exorcistae dicuntur, vel caetera quae intra 
acolythorum ordinem esse probantur explere festinent. Acolythi vero 
sacramentorum portanda vasa suscipiunt et ministrandi sacerdotibus ordinem 
gerunt. Ideoque exorcista fieri potest acolythus; iste vero ad exorcistarum 
officium nulla penitus promotione descendit.” 


346 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


were provided with clerics of that order. While the offices 
of exorcist and lector are met with nearly everywhere, 
that of the acolyte is lacking in some countries of the 
extreme West.’ After the foundation of the schola canto- 
rum at Rome, the acolytes, being then the only minor order 
engaged in active ministry, acquired a much greater impor- 
tance than they had hitherto enjoyed. They are constantly 
mentioned in the Ordines of the eighth and ninth centuries, 
The cardinal priests had no other assistants in their titular 
Churches. In the pontifical ceremonies, all the inferior 
offices, becoming increasingly complicated, were delegated to 
them. During Lent, and at the solemnisation of baptism, 
they fulfilled all the functions which hitherto had devolved 
on the exorcists, just as the subdeacons had absorbed those 
of the lectors. 

With regard to doorkeepers, lectors, and exorcists, 
Pope Cornelius classes all three categories together, merely 
giving us the total number. Each category contained 
a less number than there were of the acolytes. Their 
number would be in proportion to the various services 
they had to render, and of these we have no precise 
information.” 

The doorkeepers are rarely mentioned in Roman docu- 
ments.’ lLectors, on the other hand, are very frequently 


1 Of. infra, p. 365. In the Christian epigraphy of Gaul, as far as I know, 
mention is made of only one acolyte, viz. at Lyons, in 517 (Le Blant, 36). 
The Statuta prove that this order was known in the province of Arles. 

2 Figuring in the trial concerning the seizure of the Church of Cirta, 
in 803, we find, besides the bishop, three priests, three deacons, four sub- 
deacons, and fossores in greater number, but of whom six only are named. 
Besides these ecclesiastics, who were present at the seizure, there were seven 
lectors. Neither acolytes, exorcists, nor doorkeepers are mentioned (Migne, 
P. L., vol. viii. p. 731). Notice the conformity in the number of priests and 
deacons with the prescriptions of the Egyptian Apostolic Constitutions 
(Funk, Doctrina Apostolorum, pp. 62, 66; cf. Bulletin Critique, vol. vii. p. 366). 

3 The most ancient, to my knowledge, was that Romanus Ostiarius, whom 
the Liber Pontificalis (vol. i. p. 155) assigns as a companion in martyrdom 


ORDINATION. 347 


referred to. The series of their epitaphs begins as early 
as the second century on monuments which are probably 
anterior to Tertullian, who is the first writer to mention 
them.’ In the fourth century this order was pre-eminently 
the first of the ministry, and constituted a sort of proba- 
tionary stage. Young clerics began their career in it, and 
remained lectors until they had reached an adult age, 
which was a necessary qualification for receiving superior 
orders.2 Most of the ecclesiastical careers of which the 
details are known to us began with the lectorate. Such 
was the case with St. Felix of Nola, St. Eusebius of Vercelli, 
the father of Pope Damasus, the Popes Liberius and 
Siricius, Messius Romulus the Deacon of Fiesole, St. 
Epiphanius of Pavia, and many others.2 It need not 
therefore excite surprise that this order was extremely 


to St. Laurence, in 258. The decretals of Popes Siricius, Zosimus, and Gela- 
sius (Jaffé, 255, 339, 636), bearing on promotion in the ‘ecclesiastical career, 
do not speak of doorkeepers as a step to entering that calling. Gelasius, 
who alone mentions this order, raises a distinction between it and the others, 
by saying that a knowledge of letters is obligatory before entering orders, 
and that without it, viz fortassis ostiarii (quis) possit implere ministerium. 
The Liber Pont. contains (vol. i. pp. 164, 171) two enumerations of the 
ranks of the hierarchy; the order of doorkeepers figures only in the second ; 
the Constitutum Silvestri omits it five times out of seven in enumerations 
of the same nature. I know of no Roman inscription which mentions this 
office. It is met with in a law of 337 (Cod. Theod., XVI., xii. 24); see 
also the Treves inscription, Le Blant, 292, and the letter of SS. Lupus 
and Euphronius (Hardouin, Oonciles, vol. ii. p. 791). The doorkeepers were 
superseded at an early date at Rome by the mansionarii, a kind of sacristan 
not in orders, who appear as early as the sixth century. 

1 For the epitaphs of the lectors Favor and Claudius Atticianus, see De 
Rossi, Bull., 1871, p. 32; Tertullian, Praeser., 41. 

2 See the decretals cited above, p. 346, note 3. Those who entered the 
ranks of the clergy when of adult age could begin their career by being 
exorcists; children were always placed among the lectors. 

3 For Felix of Nola, see Paulinus, Nat. IV. Fel., v. 104; for Eusebius, St. 
Jerome, De Viris, 96; for the father of Damasus, for Liberius, Siricius, and 
Romulus, see inscriptions published in my edition of the Liber Pont., vol. i. 
pp. 213, 210, 217; in the Bull. of De Rossi, 183, p. 17; for Epiphanius, sce 
his life by Ennodius (p. 332, Hartel). 

2A 


348 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


numerous in the fourth and fifth centuries! Those whose 
epitaphs have come down to us had, as a general rule, 
reached the age of adults, but there were many young 
children in the corporation. Their silvery voices penetrated 
the vast spaces of the basilicas, and were heard by the most 
distant portions of the congregation. In the fulfilment of 
their duties, which were of a serious nature for those so 
tender in years, they were exposed to the temptation of 
playing tricks. The epitaph of Pope Liberius does not 
omit to call attention to the good behaviour of which 
he gave evidence at this stage of his career; never had 
he been heard to read wrong words wilfully, or to 
change the holy text for the amusement of his giddy 
companions. The lectors were distributed among the 
parochial Churches,? but this did not prevent their being 
grouped according to regions. They came even to be con- 
stituted as a corporation (schola lectorwm) at an early date, 
though the existence of this body at Rome, it is true, is not 
attested by any specific document.? These scholae, however, 
-were to be found in other Churches,’ and, at Rome, the 
schola cantorum, of which there is clear evidence from the 


' The Constitutum Silvestri gives ninety as the number at Rome. In 
484, the clergy of Carthage comprised about five hundred persons inter quos 
quam plurimi erant lectores infantult (Victor Vit., iii. 34). See De Rossi, 
Buil., 1883, pp. 17-22. 

? See the passage in which I have dealt with this subject in the 
Melanges de V Ecole de Rome, vol. vii. pp. 55-57. 

*’ The Constitutum Silvestri, after having mentioned the ninety lectors 
at Rome, says that their relatives accompanied them to the council. This 
does not point to a resident corporation. 

* A primicerius scholae lectorum existed at Lyons (Le Blant, 6674, 
inscription of 552); at Tongres or at Rheims, a primicerius scholae claris- 
simae, militiaeque lectorum (Letter of St. Remigius, in Migne, Pat. Lat., 
vol. Ixv. p. 969); at Perré (Pirin), in the province of the Euphrates, a 
primicerius lectorwm (Cone. Chalced., sess. xiv.); at Carthage (Victor Vit., 
loc. cit.), a master of these boys is mentioned. Of. the epitaph of a princeps 
cantorum sacrosancte aeclisiae Mirtilliae (Myrtilis, in Lusitania), published 
by Mons. de Lauriére, in the Bulletin des Antiquaires de France, 1882, p. 217. 


ORDINATION. 349 


seventh century onwards, consisted mainly of lectors. The 
latter, it is true, were no longer employed in their liturgical 
functions, As the vigils had fallen into desuetude from 
an early date, and as the lections in the Mass had also 
been reduced, as early as the fifth century, to the Epistle 
and Gospel, the reading of the Gospel being confined at the 
same time to the deacons, the lectors had but rare occasions 
of exercising their ministry. Such lections as were of less 
importance than the Gospel, and still remained in use, 
were assigned to subdeacons. The adult lectors conse- 
quently disappeared, and the children of the schola can- 
torum had no longer any other function than that of 
singing. Hence the name schola cantorum.} 

The office of exorcist was also one in which an eccle- 
siastical career could be begun, but it could be exercised 
only by adults.2? It appears that the function of exorcist 
was more frequently exercised before than after the fifth 
century. The Roman epitaphs of exorcists all belong to 
the third or fourth century. At the Council of Arles we 
find among nine clerics of the inferior orders, who came 
thither with their bishops, seven exorcists and two lectors.% 
The functions of these clerics were strictly confined to 


1 The schola cantorum obtained its recruits, especially about the eighth 
and ninth centuries, from among orphans (Liber Diurnus, vii. 19, Garnier; 
Lib. Pont., vol. ii. pp. 92, 195). It occupied a building situated on the 
Via Merulana, between the Churches of St. Matthew and St. Bartholomew 
(Urlichs, Codex U. R. Topogr., p. 173). The site of only the former of 
these churches is known. We see from the Ordines Romani that the schola 
had at its head several subdeacons. The prior or primicerius, the secundus 
or secundicerius, the tertius and the quartus, or archiparaphonista, were the 
dignitaries of the corporation. Below these were the heads of divisions, 
or paraphonistae. During the ceremonies the children were arranged in 
two rows, with the dignitaries at their head, and the paraphonistae bringing 
up the rear. 

2 See the celebrated epitaph of Fl. Latinus, Bishop of Brescia (Corp. I. 
Lat., vol. v., No. 4846). St. Martin began by being an exorcist. 

* According to the Constitutum Silvestri, the term in the functions of 
an exorcist lasted only one day; but according to the Lib. Pont. (SmLVESTRE) 


350 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


the preparation of candidates for baptism, and they became 
obsolete with the disappearance of the catechumenate. The 
inscriptions in which they are mentioned do not any- 
where connect them with the titulary churches or regions 
of Rome, although they ought to have been grouped, like 
the other clerics, according to the latter. From the begin- 
ning of the sixth century we hear but little of them;* if 
there continued to be still exorcists at Rome, they must 
have been among the minor clerics of the schola cantorum. 


§ 2—LaATIN CEREMONIES OF ORDINATION. 


The authorities which have come down to us on the 
rites of ordination in the Latin Church are as follows :— 

1. The Statuta Leclesiae Antiqua, a collection of dis- 
ciplinary and liturgical canons drawn up in Gaul, in the 
province of Arles, about the beginning of the sixth century. 
We find in them the principal ceremonies of ordination 
for all the orders. It is evident from these ceremonies 
that the use was Gallican. It is probably the only text 
in which that use is preserved free from any admixture, 
for the Gallican liturgical books do not contain the cere- 
monies of ordination. 

2. The Roman Sacramentaries—We must confine our 


it was a month. The second pseudo-Silvestrian Council requires for it ten 
years. As to the actual discipline, see the decretals cited above, p. 346, 
note 3. The Constitutum, which mentions eighty lectors and forty-five 
acolytes, enumerates only twenty-two exorcists at Rome. 

1 The inscriptions, moreover, mention an exorcist, who died in 511, at 
Eclana; and another at Como, in 526 (Corp. Inser. Lat., vol. ix., No. 1381; 
yol. v., No. 6428). 

? Maasen, Quellen, vol. i. p. 382; Malnory, 8. Césatre, p. 50. This 
collection was inserted, under the title Concilium Carthaginiense quartum, 
in the Spanish body of canons (Hispana), from whence it passed into that of 
the pseudo-Isidore. It is still quoted by many under the latter title, and, 
what is more serious, pronounced as an authority for African ecclesiastical] 
usages in the fourth century. 


ORDINATION, 351 


notice here, in general, to the Leonian Sacramentary 
and that of Pope Adrian. They contain identically the 
same prayers for the ordination of deacons, priests, and 
bishops, and nothing else. There is no mention in them 
of any of the orders below the diaconate. 

3. The Ordines Romani.—I have three of these to 
specify: (a) that of the manuscript of St. Amand,! which 
contains only the Roman ordinations at the Ember seasons, 
that is, those of deacons and priests; (0) the Ordo VIII. 
of Mabillon, which contains in addition the ordination 
of the inferior orders, together with that of bishops; (c) 
the Ordo IX. of Mabillon, in which are given the cere- 
monies in regard to deacons, priests, bishops, and the 
Pope himself, The three Ordines agree in the main with 
each other, and the ceremonies which they describe fall 
in exactly with those implied in the two Sacramen- 
taries. 

4. The Gelasian Sacramentary and the Missale Franco- 
rum.—These two compilations furnish us with the com- 
plete ritual for all the orders; but a slight examination 
is enough to convince us that they contain many things 
derived from widely different sources. We find therein (a) 
a passage of a letter from Pope Zosimus on the intervals 
of time between the orders;? (6) Chapters I. to X. of the 
Statuta Fcclesiae Antiqua;® (c) ordination prayers for 
the five inferior orders;* (d) prayers for the ordination 
of deacons, priests, and bishops.® In the last portion, 
the Roman prayers, that is, those found in the Leonian 
Sacramentary and the Sacramentary of Adrian, are embodied 


1 See Appendix. 

2 This is found only in the Gelasian Sacramentary, i. 95. 

3 In the Missale Francorum the chapters bearing on the lectors and 
subdeacons are wanting. 

4 Gelas., i. 96. 

5 Gelas., i. 20, 99. 


352 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


in other prayers, which suggest a ritual widely different 
from that of Rome. 

From this description it will be seen that the Roman 
usage must be gathered from the Leonian and Gregorian 
Sacramentaries as well as from the Ordines. The Statuta 
and the non-Roman portions of the Gelasian Sacramentary 
and of the Missale Francorum represent the Gallican use. 


e 


§ 3.—ORDINATIONS AT ROME. 


1. The Minor Orders. 


From what has already been said, it is natural that we 
should find in the Roman books no ceremony for the 
ordination of the three minor orders. If this ceremony 
ever existed, it must have been of an entirely private 
character, that is, it must have taken place in the interior 
of the schola cantorum, and not in public. 

Even in the cases of the acolytes and subdeacons 
there was no solemn ordination. At the time of the 
communion, at any ordinary Mass, even when it was 
not stational, the future acolyte approached either the 
Pope, if he were present, or one of the bishops of the 
Pontifical Court, holding the linen bag—a symbol of 
the highest function of these clerics, that of carrying to 
the priests the oblatae, or consecrated hosts, at the 
moment of the fraction of the bread,—and then pros- 
trated himself while the pontiff pronounced over him his 
blessing, in these words: Intercedente beata et gloriosa 
semperque virgine Maria, et beato Apostolo Petro, salvet et 
custodiat et protegat te Dominus. If it were the case of 
a subdeacon, he held, in place of a linen bag, an 
empty chalice, which had been handed to him by the 
archdeacon, or by the bishop himself; but the whole 


ORDINATION. 353 


ceremony consisted of a simple blessing, of the same tenor 
as that just given, and without any special reference to 
the conferring of either honour or authority. This for- 
mulary of blessing, moreover, has no very ancient ring 
about it. I do not think it is older than the seventh 
century. John, the Roman deacon, speaks at the be- 
ginning of the sixth century of the ftraditio of the 
chalice as constituting the whole ceremony in the ordination 
of subdeacons.! 


2. The Ordinations at the Ember Seasons—that is, of 
Priests and Deacons, 


The ordinations of deacons and priests were also per- 
formed with a very simple ritual, but they were celebrated 
with great publicity at a solemn station. There was not 
an ordination every year, but when the necessity arose one 
of the Saturdays of the Ember weeks was always chosen.? 

The candidates for ordination, chosen by the pope, were 
at first presented to the faithful during the Stational Masses 
of Wednesday and Friday in Santa Maria Maggiore and 
in the Church of the Holy Apostles. Shortly after the 
beginning of Mass, a notary, mounting the ambo, announced 
the names of those who had been elected, and called 
upon those who had anything to say against them to do 
so without fear— 


Auxiliante Domino Deo Salvatore nostro Jesu Christo, elegimus 
in ordine diaconi (sive presbyteri) dum subdiaconum (sive diaconum) 
(de titulo d/o). Si quis autem habet aliquid contra hos viros, pro Deo 


1 “ Cujus hic apud nos ordo est ut accepto sacratissimo calice . . . sub 
diaconus jam dicatur” (Migne, Pat. Lat., vol. lix. p. 405). 

2 It appears that, at the beginning, and up to the end of the fifth 
century, the December Ember days were chosen by preference, for the 
Liber Pontificalis menticus the ordinations as celebrated aimost always 
mense decembri. 


354 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


et propter Deum cum fiducia exeat et dicat. Verumtamen memor sit 
communionis suae. 


This is the formulary of the Gelasian Sacramentary 
(i. 20); the other two do not contain it. The Ordo LX, 
and that of St. Amand have formularies almost identical. 
According to the rubric of the Gelasian Sacramentary, it 
is the Pope who delivers the address: adnunciat pontifex 
in populo, dicens. One of the Ordines assigns this duty 
to a lector, while the other refers it to a scriniarius, or 
notary. These two terms must be considered as meaning 
the same thing, for in the first case the word lector does 
not designate a cleric of that order, but the person who is 
performing the function at the moment. We may conclude, 
moreover, that, although the formulary is given in the 
Gelasian Ordo as pronounced by the Pope and drawn up 
in his name, it was always read, by some one acting on 
his behalf. 

The candidates for ordination were stationed at a certain 
place where they could be well seen and their identity 
well established. This public probation had been preceded 
by a declaration, made before the highest dignitaries of 
the Church, in which the candidate had to swear that he 
had never committed any of the four heinous sins, the 
commission of which, according to the discipline of. the 
time,! was an impediment to the reception of orders, 


1 These sins are enumerated in the Ordo VIII. of Mabillon; they 
were: sodomy, bestiality, adultery, violation of consecrated virgins. This 
enumeration does not include all the sins, whether secret or open, which 
in the ancient discipline were subject to public penance, and constituted 
thus a bar to orders. There is, therefore, a difficulty here which, as far 
as I am aware, has never been satisfactorily solved. I consider, for my 
part, that these interrogatories preliminary to ordination go back to a 
time when baptism was received at adult age, and that it had not in view 
the present condition of the conscience of the candidate, but his conduct 
before haying received baptism. While proclaiming the remission of sins, 
however heinous they might be, by virtue of the sacrament of baptism 


ORDINATION. 355 


It was on a Saturday evening, at the Mass of the 
Vigil, that ordinations took place. The eighth-century 
texts imply that this Mass had already been transferred to 
an earlier hour, and celebrated in the course of the after- 
noon. At the outset it was celebrated at night, like the 
Mass of Holy Saturday.’ It was begun by the antiphon 
ad Introitum, which was followed by a long series of 
lections—both in Greek and Latin—with chants and prayers 
between. Shortly before the reading of the Gospel, the 
archdeacon took the candidates and presented them to the 
Pope. The pontiff, arising, called upon the congregation 
to pray— 


Oremus, dilectissimi, Deum Patrem omnipotentem, ut super hos 
famulos suos quos ad officium diaconii vocare dignatur benedictionem 
gratiae suae clementer effundat et consecrationis indultae propitius dona 
conservet. — 


This is the formulary prescribed in the Leonian and 
Gelasian Sacramentaries for the ordination of deacons—a 
slightly different one was used for the ordination of priests. 
In the Sacramentary of Adrian, with which Mabillon’s 
Ordo VIII. agrees, the formulary is so drawn up that it 
can be applied at the same time to either the diaconate 
or the priesthood. This Ordo, like the two others of a 
similar character, implies that deacons and priests were 
ordained at the same time, the subdeacons intended for 
the priesthood receiving, in the first place, the benediction 
for the diaconate, and then immediately afterwards that 
for the priesthood.” 


the Church might have special requirements in the cases of persons who 
intended to take orders. It was owing to this that digamists were 
excluded, without a discussion of the question whether the first marriage 
had been contracted before or after baptism. 

1 St. Leo, in a letter to Dioscorus, Bishop of Alexandria (Jaffé, 406), 
- insists strongly on this point. 
* The custom of conferring simultaneously the diaconate and the 


356 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


At the invitation of the Pope, the whole congregation 
prostrated themselves, including the Pope himself, the 
candidates, and the clergy, while the schola cantorum sang 
the Litany. When this was ended, the Pope arose, and, 
placing his hands on the head of each of the candidates, 
recited a double form of prayer, consisting of an ordinary 
prayer! and a consecratory canon (eucharistic prayer), as 
follows :— 


Deus,? conlator sacrarum magnifice dignitatum, quaesumus, ut hos 
famulos tuos quos ad officium levitarum vocare dignaris, altaris sancti 
ministerium tribuas sufficienter implere, cunctisque donis gratiae redun- 
dantes et fiduciam sibi tuae majestatis acquirere et aliis praebere facias 
perfectae devotionis exemplum. 

Vere dignum. . . . Adesto® quaesumus, omnipotens Deus, honorum 
dator, ordinum distributor officiorumque dispositor. Qui in te manens 
innovas omnia, et cuncta disponens per Verbum, Virtutem Sapienti- 
amque tuam, Jesum Christum, Filium tuum, dominum nostrum, sempi- 
terna providentia praeparas et singulis quibusque temporibus aptanda 
dispensas. Cujus corpus Ecclesiam tuam caelestium gratiarum varietate 
distinctam, suorumque connexam distinetione membrorum, per legem 
totius mirabilem compagis unitam, in augmeutum templi tui crescere 
- dilatarique largiris, sacri muneris servitutem trinis gradibus ministrorum 
nomini tuo militare constituens; electis ab initio Levi filiis qui mysticis 
operationibus domus tuae fidelibus excubiis permanentes, haereditatem 
benedictionis aeternae sorte perpetua possiderent. Super hos quoque 


priesthood explains why the pontifical biographers of the ninth century, in 
describing the cursus honorum of the Popes chosen from among the cardinal 
priests, never make mention of the diaconate, but pass always from 
the subdiaconate to the priesthood. Cf., in the Lib. Pont., the description 
of the early phases of the ecclesiastical careers of Leo III, Pascal 1., 
Gregory IV., Sergius II, Leo IV., Benedict IIJ., Adrian IL, and 
Stephen V. 

1 This prayer must have been considered as the end of the collective 
prayer, which was said after the invitatory Oremus, dilectissimi. The prayer, 
which was usually offered up in silence by the congregation (see above. 
p. 107), was here replaced by the Litany. 

? This formulary is peculiar to the Leonian Sacramentary. I have 
corrected the consolator of the manuscript into conlator. 

* This formulary is common to the three Sacramentarieos. 


ORDINATION. 357 


famulos tuos, quaesumus, Domine, placatus intende, quos tuis sacris 
altaribus servituros in officium diaconii suppliciter dedicamus. Et nos 
quidem, tanquam homines, divini sensus et summae rationis ignari, 
horum vitam quantum possumus aestimamus. Te autem, Domine, 
quae nobis sunt ignota non transeunt, te occulta non fallunt. Tu! 
cognitor peccatorum, tu scrutator es animarum, tu veraciter in eis 
caeleste potes adhibere judicium, et vel indignis donare quae poscimus. 
Emitte in eos, Domine, quaesumus, Spiritum sanctum, quo in opus 
ministerii fideliter exsequendi munere septiformi tuae gratiae robo- 
rentur. Abundet in eis totius forma virtutis, auctoritas modesta, 
pudor constans, innocentiae puritas et spiritalis observantia disciplinae. 
In moribus eorum praecepta tua fulgeant, ut suae castitatis exemplo 
imitationem sanctae plebis acquirant, et bonum conscientiae testi- 
monium praeferentes in Christo firmi et stabiles perseverent, dignis- 
que successibus de inferiori gradu per gratiam tuam capere potiora 
mereantur. 


When these prayers are ended the new deacons receive 
the kiss of peace from the Pope, the bishops and priests, 
and take their place, by the side of the Pope, among the 
other deacons. 

The candidates for the priesthood—whether they have 
long since been promoted to the diaconate? or have just 
been promoted—are then presented. They prostrate them- 
selves before the pontiff, who recites over them two other 
prayers of a similar form to those just given. After 
this they are embraced by the Pope, bishops, and 
priests, and then take their place at the head of the 
latter. 

I append here the formularies,* with the exception of 
the Litany, used in the ordination of priests :— 


1 Greg.: “Tu cognitor secretorum, tu scrutator es cordium; tu eorum 
vitam caelesti poteris examinare judicio quo semper praevales et admissa 
purgare et ea quae sunt agenda concedere. Emitte.. .” 

2 This must have been rare. The progress from the diaconate to the 
priesthood was not an easy matter. For this would have, in fact, involved 
exclusion from the road leading to the episcopate. 

2 These formularies are common to the three Sacramentaries. 


358 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 
Invitatory—_ 


Oremus, dilectissimi, Deum Patrem omnipotentem, ut super hos 
famulos suos quos ad presbyterii munus elegit caelestia dona multiplicet, 
quibus quod ejus dignatione suscipiunt ejus exsequantur auxilio. 


Titany. 


Prayer— 


Exaudi nos, Deus salutaris noster, et super hos famulos tuos bene- 
dictionem sancti Spiritus et gratiae sacerdotalis effunde virtutem, ut quos 
tuae pietatis aspectibus offerimus consecrandos perpetua muneris tui 
largitate prosequaris, 


Eucharistie Prayer— 


Vere dignum.... Deus, honorum omnium et omnium dignitatum quae 
tibi militant distributor, per quem proficiunt universa, per quem cuncta 
firmantur, amplificatis semper in melius naturae rationabilis incrementis 
per ordinem congrua ratione dispositum. Unde sacerdotales gradus et 
- officia levitarum sacramentis mysticis instituta creverunt: ut cum 
pontifices summos regendis populis praefecisses, ad eorum societatis 
et operis adjumentum sequentis ordinis viros et secundae dignitatis 
eligeres. Sic in eremo per septuaginta virorum prudentum mentes Moysi 
spiritum propagasti; quibus ille adjutoribus usus in populo, innumerabiles 
multitudines facile gubernavit. Sic in Eleazaro et Ithamar filiis Aaron 
paternae plenitudinis abundantiam transfudisti, ut ad hostias salutares et 
frequentioris officii sacramenta sufficeret meritum sacerdotum. Hac 
providentia, Domine, Apostolis Filii tui Doctores fidei comites addidisti, 
quibus illi orbem totum secundis praedicatoribus impleverunt. Quapropter 
infirmitati quoque nostrae, Domine, quaesumus, haec adjumenta largire, 
qui quanto magis fragiliores sumus tanto his pluribus indigemus, Da, 
quaesumus, Pater, in hos famulos tuos presbyterii dignitatem; innova 
in visceribus eorum spiritum sanctitatis; acceptum a te, Deus, secundi 
meriti munus obtineant, censuramque morum exemplo suae conver- 
sationis insinuent. Sint probi cooperatores ordinis nostri; eluceat in eis 
totius forma justitiae, ut bonam rationem dispensationis sibi creditae 
reddituri acternae beatitudinis praemia consequantur 


ORDINATION, 359 


.3. The Ordination of Bishops. 


We have seen that in the ordination of deacons and 
priests the entire rite, according to Roman usage, consists of 
prayers—some offered in common by the whole congregation, 
and others recited by the Pope over the prostrate candidate. 
The ceremonial in the case of bishops was not more complex. 

The bishops consecrated by the Pope were almost 
always those of his own metropolitan province. They were 
not chosen by him, but elected im their several localities, 
The election being over, an official report or decree is drawn 
up, which is signed by the notables of the place, both clerical 
and lay, and the future bishop thereupon sets out, accom- 
panied by some representatives of his Church, for Rome, 
where the election is verified and the candidate examined. 
If the election is found to have been regular, and the Pope 
approves of the choice of the electors, the consecration 
follows. There was no special time in the year assigned to 
this ceremonial, but it had always to take place on a 
Sunday. | 

As was the case in the ordinations at the Ember seasons, 
the Litany and Kyrie were deferred until after the Gradual. 
When this had been sung, the Pope called on the congre- 
gation to pray, and then all present prostrated themselves 
while the Litany was being chanted. After the Litany, the 
Pope arose and recited over the candidate a prayer composed 
of two formularies, of exactly the same type as that used 
for deacons and priests. The new bishop then arose, and 
having received the embrace of the Pope, bishops, and 
priests, took his place at the head of the bishops. The 
choir then sang the Alleluia, or Tract, and the Mass was 
continued in the usual manner. I append here the special 
formularies used for the ordination of bishops :— 


360 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


Invitatory '— 


Oremus, dilectissimi nobis, ut his viris ad utilitatem Ecclesiae 
provehendis? benignitas omnipotentis Dei gratiae suae tribuat largitatem. 


Lntany. 


Prayer— 


Propitiare, Domine, supplicationibus nostris, et inclinato super hos 
famulos tuos cornu gratiae sacerdotalis benedictionis tuae in eos effunde 
virtutem. . 


Eucharistic Prayer— 


Vere dignum. ... Deus honorum omnium, Deus omnium dignitatum 
quae gloriae tuae sacratis famulantur ordinibus; Deus qui Moysen 
famulum tuum secreti familiaris affatu, inter cetera caelestis documenta 
culturae de habitu quoque indumenti sacerdotalis instituens, electum 
Aaron mystico amictu vestiri inter sacra jussisti; ut intelligentiae 
sensum de exemplis priorum caperet secutura posteritas, ne eruditio 
-doctrinae tuae ulli deesset aetati, cum et apud veteres reverentiam ipsa 
significationum species obtineret et apud nos certiora essent experimenta 
rerum quam aenigmata figurarum. [llius namque sacerdotii anterioris 
habitus nostrae mentis ornatus est, et pontificalem gloriam non jam nobis 
honor commendat vestium sed splendor animarum. Quia et illa quae 
tunc carnalibus blandiebantur obtutibus ea potius quae in ipsis erant 
intelligenda poscebant. Et idcirco his famulis tuis quos ad summi 
sacerdotii ministerium delegisti, hanc quaesumus, Domine, gratiam largi- 
aris, ut quidquid illa velamina in fulgore auri, in nitore gemmarum, in 
multimodi operis varietate signabant, hoc in horum moribus actibusque 
clarescat, Comple in sacerdotibus tuis mysterii tui summam, et orna- 
mentis totius glorificationis instructos caelestis unguenti fluore sanctifica. 
Hoc, Domine, copiose in eorum caput influat, hoe in oris subjecta 
decurrat, hoc in totius corporis extrema descendat, ut tui Spiritus virtus 
et interiora horum repleat et exteriora circumtegat. Abundet in his 


1 This and the following formulary are common to the three sacra- 
mentaries. 
* In the Gelasian only. I correct providendis into provehendis, 


ORDINATION. 361 


constautia fidei, puritas delectionis, sinceritas pacis. [Sint! speciosi 
munere tuo pedes horum ad evangelizandum pacem, ad evangelizandum 
bona tua. Da eis, Domine, ministerium reconciliationis in verbo et in 
factis, et in virtute signorum et prodigiorum. Sit sermo eorum et prae- 
dicatio non in persuasibilibus humanae sapientiae verbis, sed in ostensione 
Spiritus et virtutis. Da eis, Domine, claves regni caelorum; utantur, 
nec glorientur, potestate quam tribuis in aedificationem, non in destruc- 
tionem. Quodcumque ligaverint super terram sit ligatum et in caelis 
et quodcumque solverint super terram sit solutum et in caelis. Quorum 
detinuerint peccata, detenta sint, et quorum dimiserint tu dimittas. 
Qui benedixerit eis sit benedictus et qui maledixerit eis maledictionibus 
repleatur, Sint fideles servi, prudentes, quos constituas tu, Domine, 
super familiam tuam, ut dent illis cibum in tempore necessario, ut 
exhibeant omnem hominem perfectum. Sint sollicitudine impigri, sint 
spiritu ferventes. Oderint superbiam, diligant veritatem, nec eam 
umquam deserant aut lassitudine aut timore superati. Non ponant lucem 
ad tenebras, nec tenebras [ad] lucem. Non dicant malum bonum, nec 
bonum malum. Sint sapientibus debitores et fructum de profectu 
omnium consequantur.] Tribuas eis cathedram episcopalem ad regendam 
Ecclesiam tuam et plebem universam. Sis eis auctoritas, sis eis potestas, 
gis eis firmitas, Multiplices super eos benedictionem et gratiam tuam, 
ut ad exorandam semper misericordiam tuam, tuo munere idonei, tua 
gratia possint esse devoti. 


In this ceremony, as in that of the ordination of deacons 
and priests, the Pope alone officiated. He might have 
bishops around him—and in general this was the case— 
but he was the sole administrator in the ceremony. This 
departure from the rule that a single bishop could not 
consecrate another is mentioned in the sixth century, in the 
Breviarium of Ferrandus.? 


1 The passage in brackets is not found either in the Leonian or 
Gregorian Sacramentaries; but it occurs in the Gelasian, and also in the 
Missale Francorum, which also contains this formulary. The style and 
character of this passage is completely in harmony with the rest. This 
circumstance induces me to believe—notwithstanding a conflict of paleo- 
graphic authorities—that it must ha ~e formed part of the original Roman 
formulary. 

2 Cap. 6: Ut uwnus episcopus episcopum non ordinet, excepta ecclesia 
Romana, ‘This canon is one of thewe passed at the Roman Council of 386. 


362 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


4, Ordination of the Pope. 


The ceremonial followed in the consecration of the Pope 
was not much more complex, but it had some special 
features. The ceremony, as in the case of bishops, took 
place on a Sunday, but always in St. Peter’s, where Roman 
deacons and priests were ordained. It was a matter of 
obligation that all the higher clergy of Rome should 
receive ordination in the sanctuary of the apostle himself. 
The elected bishop? put on, in the secretariwm, the papal 
liturgical vestments, with the exception of the pallium. 
At the chanting of the Introit he proceeded to the altar 
and prostrated himself as usual before it. But instead 
of rising immediately and proceeding to his throne, he 
remained prostrate all the time the Litany was being 
sung. After the Litany he partly raised himself while 
the Bishops of Albano, Porto, and Ostia respectively 
recited over him three prayers, of which the last was a 
‘eucharistic prayer. During the saying of the latter by 
the Bishop of Ostia, certain deacons held over the head 
of the ordinand an open book of the Gospels. The bene- 
dietion having come to an end, the archdeacon placed the 


but the words in it, excepta ecclesia Romana, were added by Ferrandus 
himself, and are indicative of the usage in the sixth century. 

1 The choice of the Vatican basilica was not, however, primitive. We 
can gather from the documents dealing with the ordination of Popes 
Damasus, Boniface I., and Boniface II., that the Lateran basilica, in the 
time of the Christian emperors and Gothic kings, was the locus legitimus, 
at least in the case of the Pope. The privilege of St. Peter’s dates no 
further back than Byzantine times. 

2 He was always a deacon or priest of Rome, but preferably the former. 
Prior to the last years of the ninth century, no bishop was promoted to 
the papacy. The disorders and controversies occasioned by the election 
of Formosa, Bishop of Porto, to the papacy, are well known. In the tenth 
century there were frequent breaches of the ancient rule, and from this 
time forward it ceased to be considered as obligatory. 


ORDINATION, 363 


pallium upon the new pontiff, who, going up to his throne, 
at once began the Gloria in excelsis The Mass was pro- 
ceeded with as usual; and when it was over, the Pope was 
conducted back to the Lateran with great pomp. The 
formularies of blessing were the same as those employed 
for other bishops, but the ¢ zdevrco, in which the dignity 
conferred on the ordinand is mentioned, was modified as 
follows :— 


Et idcirco huic famulo tuo, quem Apostolicae sedis praesulem et 
primatem omnium qui in orbe terrarum sunt sacerdotum ac universalis 
Ecclesiae tuae doctorem dedisti et ad summi sacerdotii ministerium 
elegisti, etc. 


§ 4.—ORDINATIONS ACCORDING TO THE GALLICAN RITE. 


The ordination ceremonies according to the Gallican rite 
are summarily described in the Statuta Leclesiae Antiqua, 
In Lib, Il. of the De Offctis Ecclesiasticis of St. Isidore there 
is an account of them which is in conformity with the 
latter, and there is also a reproduction of the text. The 
Mozarabic Liber Ordinwm has preserved for us the ritual 
and the formularies for the ordination of Sub-Deacons, 
Deacons and Priests, but it is not certain that all it contains 
is primitive? In the Gelasian Sacramentary and Missale 
Francorum we encounter both the ceremonies of the Statuta 
and the Roman prayers which have just been described, 
together with certain other prayers, which are either 
incompatible with Roman usage, or so completely identical 
with the Roman prayers in their import as to become 
pleonastic. This concerns, however, only the three superior 


1 This ceremony is mentioned in the Liber Diurnus, ii. 8 (Garnier), as 
well as in the Ordo IX. of Mabillon. 

? The formulary for the benediction of Deacons, p. 49, appears to have 
been inspired by the Roman formulary given, supra, p. 356, as also on p. 55 
of the formulary relating to Priests, where the portion entitled completoria 
reproduces a phrase of the Roman formulary ‘for the Bishops. Cf. supra, 
p. 360. 

2B 


364 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


orders. As to the five inferior orders, there is not a single 
feature common to the two liturgical books. The cere- 
monies of the Statwta and of the two liturgical books are 
entirely different from those which we meet with in the 
toman usage. I will here describe them seriatim, furnish- 
ing at the same time the formularies as we find them in 
the two Merovingian Sacramentaries. 

Doorkeepers.—The doorkeeper is first instructed by the 
archdeacon as to his conduct in the “House of God,” 
and is then presented by him to the bishop, who, taking 
the keys of the church from the altar, hands them to the 
candidate, saying '— 


Sic age quasi redditurus Deo rationem pro his rebus quae istis clavibus 
recluduntur.? 


Then, in place of the blessing, preceded, according to 
the Gallican custom, by an invitatory or preface, the 
following prayer is used— 


Deum Patrem omnipotentem suppliciter deprecemur ut hunc famulum 
suum nomine Illum benedicere dignetur, quem in officium ostiarii eligere 
dignatus est, ut sit ei fidelissima cura in diebus ac noctibus ad distinctionem 
horarum certarum ad invocandum nomen Domini. 

Domine sancte, Pater omnipotens, aeterne Deus, benedicere digneris 
hune famulum tuum ostiarium nomine Illum, ut inter janitores ecclesiae 
paret obsequia et inter electos tuos partem mereatur habere mercedis. 


Lectors.—The bishop, addressing himself to the candidate, 
says— 


Eligunt te fratres tui, ut sis lector in domo Dei tui; et agnoscas 


‘ This and the following formularies, except where the contrary is 
specified, appear with slight modifications in the Pontifical now in use, 
which, like all the Roman books posterior to the ninth century, contains, as 
far as ordinations are concerned, a mixture of the two ancient rituals, the 
Roman and the Gallican. 

* This formulary, as well as the analogous formulary used for the 
ordination of lectors (Acctpe et esto) and that for exorcists (Accipe et 
commenda), are to be found in the Statuta, which fact implies that they 
were in use, at Arles at least, as early as the end of the fifth century. 


ORDINATION. 365 


officium tuum ut impleas illud: potens est enim Deus ut augeat tibi 
gratiam, 


These words imply’ that there had previously been 
an election. The election having been announced, the 
pontiff delivers an address to the congregation,” in which 
he dwells upon the faith and ability of the candidate, 
and then, in sight of all the people, puts into his hand 
the book from which he was to read, saying— 


Accipe, et esto verbi Dei relator, habiturus, si fideliter et utiliter 
impleveris officium, partem cum his qui verbum Dei ministraverunt, 


Then follows the prayer— 


Domine sancte, Pater omnipotens, aeterne Deus, benedicere digneris 
famulum tuum nomine Ilium in officio lectoris, ut assiduitate lectionum 
distinctus atque ornatus curis modulis spiritali devotione resonet 
ecclesiae.* 


‘ They appear in the two Sacramentaries under the title Praefatio 
Lectoris, thus forming a counterpart to the invitatories employed for the 
other orders; but their form is widely different. I have been inclined to 
place them at the beginning of the ceremony, that is, at the moment 
indicated by the sense of the formulary. The blessing would thus 
appear without an invitatory. Perhaps the address of the bishop took 
its place; but this is not very probable. The Pontifical now in use hag 
a special invitatory. 

* Our manuscripts give us no formulary for this address. There is one 
in the existing Pontifical, as well as for the three other minor orders, porter, 
exorcist, and acolyte. I am not certain as to the exact date of their origin; 
but it must be very early. 

* This text, which is that of the Gelasian Sacramentary, is corrupt and 
unintelligible at the end. That of the Missale Francorum is not in a 
better state: Ut assiduitate electionum distinctus atque ordinatus curis 
modolis spiritalt devotione lingua resonet Ecclesiae. In the existing Pontifical 
a lucid text is found here, derived from the foregoing; but it clearly betrays 
the fact of having been touched up. 


366 CHRISTIAN WORSHIP: ITS ORIGIN AND KVOLUTION, 


Exorcists.—The bishop hands to the candidate ‘the book 
of exorcisms, saying— 


Accipe et commenda, et habeto potestatem imponendi manum super 
energumeuum, sive baptizatum sive catechumenum, 


Then follows the blessing— 


Deum Patrem omnipotentem supplices deprecemur, ut hunc famulum 
suum nomine Illwm benedicere dignetur in officium exorcistae, ut sit 
spiritalis imperator ad abiciendos daemones de corporibus obsessis cum 
omni nequitia eorum multiformi. 

Domine sancte, Pater omnipotens, aeterne Deus, benedicere digneris 
famulum tuum hune nomine Illum in officio exorcistae, ut per imposi- 
tionis manuum et oris officium eum eligere digneris, et imperium habeat 
spiritus immundos coercendi’ et probabilis sit medicus Ecclesiae tuae, 
gratiae curationum virtute confirmatus, 


Acolytes.—The order of acolytes seems not to have been 
everywhere in use in Gallican countries. The Statuta,? 
doubtless, describe their ordination like that of the other 
orders, but the Gelasian Sacramentary omits the formularies 
of blessing. In the Missale Francorum a prayer only is 
found, and that, too, without an invitatory, and in an unusual 
place, viz. between the blessing of the doorkeepers and that 
of the lectors. At Rheims, in the fifth century, there were 
no acolytes. In the collection of Irish canons, the acolyte 
is not reckoned among the seven ecclesiastical degrees; he 
is placed with the psalmist and cantor, outside the ordinary 


' The two manuscripts have spirituum immundorum coercendo (coers 
cendum, Miss. Fr.). I correct it from the Pontifical and the Missale Fr, 
The Gelas. Sacr. has higher up orts in offictum. The words eum eligere 
digneris et seem superfluous. They do not occur in the Pontifical. 

* The Statuta, drawn up at Arles, give us the usage of the most 
important Churches in Gaul. 

* The will of Bishop Bennadius, predecessor of St. Remigius, gives all 
the categories of clerics except this one (Flodoard. Hist. Rem., i. 9). 


ORDINATION, 367 


hierarchy. According to the Statuta, the candidate was 
first instructed by the bishop in the duties of his office, 
and then a candlestick with a candle was placed in his 
hands by the archdeacon, as a sign that the lights of the 
church would be in his care; moreover, an empty wrceolus, 
or cruet, was given to him as a symbol of his function 
of presenting at the altar the eucharistic wine. The 
blessing was as follows? :— 


Domine sancte, Pater omnipotens, aeterne Deus, qui Moysi et Aaron 
locutus es ut accenderetur lucerna in tabernaculo testimonii, sic bene- 
dicere et sanctificare digneris hunc famulum tuum ut sit acolitus in 
Ecclesia tua. 


Subdeacons.—The candidate received from the hands 
of the bishop the paten and chalice, and from those of 
the archdeacon the basin and ewer, together with a napkin. 
Before the traditio of these objects the bishop delivered a 
short address to the candidate, of which a formulary, pre- 
served in the Missale Francorum, is as follows :— 


Vide cujus ministerium tibi traditur. Et ideo si usque nunc fuisti 
tardus ad ecclesiam, amodo debes esse assiduus; si usque nunc somno- 
lentus, amodo vigil; si usque nunc ebriosus, amodo sobrius; si usque 
nunc inhonestus, amodo castus.* Oblationes quae veniunt in altario, 
panes propositionis appellantur. De ipsis oblationibus‘ tantum debet 


1 Wasserschleben’s edition, pp. 23, 26. 

2? The invitatory, which is wanting in the Miss. Fr., is found in the 
existing Pontifical. Like all these prayers, it is Gallican in style. 

® This is a very extraordinary address. It implies that men who might 
be inhonesti could be admitted into the ranks of the clergy, that is, men 
who might have committed sins entailing public penance and irregularity. 
The instructions following have a somewhat commonplace technical 
character. I should not be astonished if the whole passage was less ancient 
than those preceding and following it. 

4‘ This portion of the instruction is incompatible with Roman usage, 
in which the choice of the oblatae is the business of the deacons, and not 


368 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


in altario poni quantum populo possit sufficere, ne aliquid putridum 
in sacrario maneat. Pallae vero quae sunt in substraturio in alio vase 
debent lavi, in alio corporales pallae. Ubi pallae corporales lavatae 
fuerint, nullum linteamen ibidem aliud debet lavi; ipsa aqua in baptisterio 
debet vergi. Ideo te admoneo; tu ita te exhibe ut Deo placere possis.? 


Here came the ¢raditio of the instruments, followed by 
a call to prayer from the bishop— 


Oremus Deum et Dominum nostrum, ut super servum suum Jilum 
quem ad subdiaconatus officium evocare dignatus est infundat bene- 
dictionem et gratiam suam, ut in conspectu suo fideliter serviens destinata 
sanctis praemia consequatur. 


Then came the blessing, as follows :— 


Domine sancte, Pater omnipotens, aeterne Deus, benedicere digneris 
famulum tuum hune Jlluwm, quem ad subdiaconatus officium eligere 
dignatus es, uti eum sacrario tuo sancto strenuum sollicitumque caelesti 
militiae instituas, et sanctis altaribus fideliter subministret. Requiescat 
super eum Spiritus sapientiae et intellectus, Spiritus consilii et fortitudinis, 
Spiritus scientiae et pietatis; repleas eum Spiritu timoris tui ut eum in 
ministerio divino confirmes, ut obediens atque dicto parens, tuam gratiam 
- consequatur. 


Deacons.—The formularies of the Missale Francorwm 
imply that the candidate, previously chosen by the bishop, 
was presented to the people, who had to testify their 
acceptance of him by an acclamation. At Rome, the silence 
of the congregation was regarded as an expression of their 
approbation of the choice ‘made by the bishop.? In the 
Gallican ritual this approbation had to be openly expressed. 
The Ember seasons, moreover, being unknown in countries 
of the Gallican rite, the presentation to the people took 


of the subdeacons. In the Gallican ritual, this choice, being effected in the 
vestry, could be confided to subdeacons. 

1 This address appears in the existing Pontifical, but a number of 
sentences have been added to it. 

2 See note, p. 576. 


ORDINATION. 369 


place only on the day of ordination itself. The following 
is the address delivered by the bishop to the people in 
presenting the candidate :— 


Dilectissimi fratres, quamlibet possint ad ordinationem ecclesiastici 
ministerii promovendam sibi ipsa sufficere privilegia sacerdotum, attamen 
quia probabilior et nostra apud Dominum conversatio est et eorum 
quorum honor augetur major est gratia si id quod arbitria nostra eligunt 
etiam vestrae confirmet dilectionis adsensus, idcirco filium nostrum J7/um 
cupio ad officium diaconatus in consortium nostrum divinitatis auxilio 
promovere; an eum dignum hoc officio censeatis scire desidero; et 
si vestra apud meam concordat electio, testimonium quod vultis vocibus 
adprobate. 


The congregation then exclaimed, Dignus est!! There- 
upon the bishop calls upon the people to pray— 


Commune votum communis prosequatur oratio, ut hic totius Eccle- 
siae prece qui in diaconatus ministerio praeparatur leviticae bene- 
dictionis* et spiritali conversatione praefulgens gratia sanctificationis 
eluceat. 


The bishop then pronounces? the blessing, holding his 
hand extended on the head of the candidate— 


Domine sancte, spei, fidei, gratiae et profectuum munerator, qui in 
caelestibus et terrenis angelorum ministeriis ubique dispositis per 


1 This exclamation, as well as the address, to which it serves as a 
response, was not in the books from which the existing Pontifical was 
taken, but the beginning of the prayer which follows, Commune votum, 
implies that the announcement of the suffrages of the people had just 
been made. These words have no longer a meaning in the present 
arrangement of the ceremony. 

? Corrupt text. The Liber Ordinum, which also contains this formulary, 
gives as follows: leviticae benedictionis clarescat officio, atque inter vernantia 
sacri altaris lilia spiritulé cum benedictione praefulgens, etc. 

’ The existing Pontifical has here the Gallican invitatory Commune 
votum, followed by a Roman invitatory, which is composed of two Roman 
formularies of this nature, and ending with the Roman consecratory canon, 
Deus honorum dator (see above, p. 356). 


370 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


omnia elementa voluntatis tuae defendis affectum, hunc quoque famulum, 
tuum ilum speciali dignare inlustrare aspectu, ut tuis obsequiis 
expeditus sanctis altaribus minister purus adcrescat, et indulgentia 
purior, eorum gradu quos Apostoli tui in septenario numero, beato 
Stephano duce ac praevio, sancto Spiritu auctore elegerunt dignus 
existat, et virtutibus universis quibus tibi servire oportet instructus 
compleat. 


Priests—The continuation of the ceremonies was exactly 
the same for priests as for deacons, except that the former 
were anointed on the hands. This was also a custom in 
certain places in regard to deacons.1 The following is the 
formulary for the address :— 


Quoniam, dilectissimi fratres, rectori navis et navigio deferendis 
eadem est vel securitatis ratio vel timoris, communis eorum debet esse 
sententia quorum causa communis existit. Nec frustra a Patribus 
reminiscimur institutum ut de electione eorum qui’ ad regimen altaris 
adhibendi sunt consulatur et populus; quia de actu et conversatione 
praesenti quod nonnumquam ignoratur a pluribus scitur a paucis, et 
necesse est ut facilius quis obedientiam exhibeat ordinato cui adsensum 
praebuerit ordinando. Fratris nostri et conpresbyteri conversatio, 
quantum nosse mihi videor, probata ac Deo placita est, et digna, ut 
arbitror, ecclesiastici honoris augmento, Sed ne unum fortasse vel 
paucos aut decipiat adsensio aut fallat affectio, sententia est expetenda 
multorum. Itaque, quid de ejus actibus aut moribus noveritis, quid de 
merito censeatis, Deo teste, consulimus. Debet hance fidem habere caritas 
vestra quam secundum praeceptum Evangelii et Deo exhibere debetis 
et proximo, ut huic testimonium sacerdoti magis pro merito quam pro 
affectione aliqu[a]? tribuatis. Et qui devotionem omnium expectamus, 


1 Gildas (Liber Querulus, iii. 21) speaks of a blessing qua tnitiantur 
sacerdotum vel ministrorum manus. 'This expression seems to have reference 
to a special ceremony, probably the anointing of the hands of priests and 
deacons. The anointing of the hands in case of both these orders is met 
with in the Anglo-Saxon books of the tenth and eleventh centuries. It 
appears from the letter of Nicolas I. to Rodulph, Bishop of Bourges (Jaffé, 
2765), that about the time of Charles the Bald the anointing of deacons 
was in process of being introduced into France. 

? Aliqua: the MS. has aliquid. 


ORDINATION, 371 


intelligere tacentes non possumus ; scimus tamen, quod est acceptabilius 
Deo, aderit per Spiritum sanctum consensus unus omnium animarum. 
Et ideo electionem vestram debetis voce publica profiteri. 


After the exclamation Dignus est !} the bishop proceeded 
to say— 


Sit nobis, fratres, communis oratio, ut hic qui in adjutorium et 
utilitatem vestrae salutis eligitur presbyteratus benedictionem divini 
indulgentia muneris consequatur: ut sancti Spiritus sacerdotalia dona 
privilegio virtutum, ne impar loco deprehendatur, obtineat. 


Then came the blessing, during which not only the 
bishop, but all the priests present, extended their hands 
over the head of the candidate— 


Sanctificationum omnium auctor, cujus vera consecratio, plena bene- 
dictio est, tu, Domine, super hunc famulum tuum J7/wm quem presbyterii 
honore dedicamus manum tuae benedictionis? infunde; ut gravitate 
actuum et censura vivendi probet se esse seniorem, his institutus 
disciplinis quas Tito et Timotheo Paulus exposuit; ut in lege tua die 
ac nocte, Omnipotens, meditans, quod legerit credat, quod crediderit 
doceat, quod docuerit imitetur; justitiam, constantiam, misericordiam, 
fortitudinem, in se ostendat, exemplo probet, admonitione confirmet ; 
ut purum atque immaculatum ministerii tui donum custodiat, et per 
obsequium plebis tuae corpus et sanguinem Filii tui immaculata bene- 
dictione transformet, et inviolabili caritate in virum perfectum, in 


1 The address which precedes this has been preserved in the present 
Pontifical, but its ending has been replaced by the Roman admonition 
given above, p. 353. The Dignus est is also omitted, together with the 
invitatory Sit nobis, which forms a conclusion to the formulary Commune 
votum, in the ordination of deacons. In place of the invitatory Sit nobis, 
and the prayer Sanctificationm, the Roman formularies given above (p. 358) 
occur. 

2 The Miss. Fr. adds here eum; the Gelas. Sacram., in which the 
formulary is in the plural, has “his” in the same place. This is a further 
instance of the passage being corrupt. 


372 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


mensuram aetatis plenitudinis Christi, in die justitiae aeterni judicii, 
conscientia pura, fide plena, Spiritu'sancto plenus persolvat. 


Then came the anointing’ of the hands, which was 
accompanied by the recitation of the following formulary :— 


Consecrentur manus istae et sanctificentur per istam unctionem et 
nostram benedictionem ; ut quaeczmque benedixerint benedicta sint, et 
quaecumque sanctificaverint sanctificentur. 


Bishops.—In countries which followed the Gallican usage 
the consecration of a bishop was usualzy effected in the 
Church over which he was called to preside? The metro- 
politan and bishops of the province, having proceeded 
thither, presided over the election and conducted the 
ordination. The first business, which had nothing in it of 
a liturgical character, was the choice of a candidate. When 
it was found that one of these had practically obtained the 
unanimous suffrages of the electors, the president of the 
assembled bishops presented him to the clergy and people 
in the church. This presentation® was accompanied by an 


1 This anointing, and its accompanying formulary, have been adopted 
from the Gallican ritual into the Roman Pontifical. 

2 The electors of the Bishop of Milan betook themselves to the metro- 
politan city (Ennodius, Vita Epiph., p. 341, Hartel). ‘The Metropolitans 
of Milan and Aquileia consecrated each other, but the ceremony had to 
be held in the city of him who was to be consecrated (Letter of Pelagius I., 
Jaffé, 983; Pat. Lat., vol. lxix. p. 411). The fourth Council of Toledo 
(633) left the choice of the place to the metropolitan, as far as his 
suffragans were concerned, but he himself had to be consecrated in his 
cathedral city. In Gaul the ceremony was usually performed in the 
church of the candidate bishop, except when it took place at the royal 
palace. x 

’ When the Frankish kings came to reserve to themselves the approval 
of the election, or even of the choice of the bishop, this presentation became 
merely ceremonial; but it was not so at the beginning. 


ORDINATION. 373 


address, of which a formulary! has come down to us in the 
liturgical books— 


Servanda est, dilectissimi Fratres, in excessu sacerdotum lex ? antiqua 
Ecclesiae ut decedentibus pastoribus alii? dignissimi subrogentur, per 
quorum doctrinam fides catholica et religio christiana subsistat; ne 
ovili Domini praedo violentus inrumpat, et dispersas absque pastore 
oves fur nocturnus invadat. Recepto itaque dispensatione Dei sacerdote 
vestro, sollicite vobis agendum est ut in locum defuncti talis successor 
praeparetur ecclesiae, cujus pervigili cura et instanti sollicitudine ordo 
ecclesiae et credentium fides in Dei timore melius convalescat; qui, 
praecipiente Apostolo, in omni doctrina formam boni operis ipse praebeat, 
cujusque habitus, sermo, vultus, incessus, doctrina, virtus sit; qui vos ut 
pastor bonus fide instruat, exemplo patientiae doceat, doctrina religionis 
instituat, in omni opere bono confirmet caritatis exemplo. Secundum 
voluntatem ergo Domini in locum sanctae memoriae Jil/ius nomine virum 
venerabilem Jl/wm testimonio presbyterorum et totius cleri et consilio 
civium ac consistentium ‘ credimus eligendum; virum, ut nostis, natalibus 
nobilem, moribus clarum, religione probum, fide stabilem, misericordia 
abundantem, humilem, justum, pacificum, patientem, caritatem haben- 
tem, tenacem, cunctis quae sacerdoti® eligenda sunt, bonis moribus 
exuberantem. Hunc ergo, dilectissimi fratres, testimonio boni operis 
electum, dignissimum sacerdotio consonantes laudibus clamate et dicite : 
Dignus est. 


When the people had pronounced the Dignus est,® 
the consecrating bishop called upon the congregation to 
prays 


1 This formulary, which is incompatible with Roman usage, did not 
find its way into the Roman Pontifical. 

2 Sacerdotum et antiquae, Miss. Fr. 

* Decidentibus aliis quidem dignissime, Miss. Fr. 

* The cives are the citizens of the place; the consistentes are those present 
who have come from another town. 

5 Sacerdos., Miss. Fr. Lower down, testimonii. 

6 This acclamation is often referred to in the accounts of episcopal 
elections. Of. Gregory of Tours, ii. 13; Sidon. Apoll., Hp., vii. 9; Life 
of St. Gery, Bishop of Cambrai (Anal. Boll., vol. vii. p. 391). The discourse 
pronounced by Sidonius on the occasion of the ordination of Simplicius of 
Bourges is the exact equivalent of that here given. 


374 OHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


Deum totius sanctificationis ac pietatis auctorem, qui placationem 
suam et sacrificia et sacra constituit, Fratres dilectissimi, deprecemur, 
ati hunc famulum suum quem exaltare in Ecclesia et seniorum cathedrae, 
concordibus sua inspiratione judiciis et effusis super plebem suam votis 
fidelibus ac vocum testimoniis, voluit imponi, conlocans eum cum princi- 
pibus populi sui; ad eorum nunc precem universam eundem summo 
sacerdotio debita honoris plenitudine, charismatum gratia sanctificationum 
ubertate, ac praecipue humilitatis virtute locupletet: ut rector potius 
non extollatur, sed in omnibus se quantum est major humilians, sit 
in ipsis quasi unus ex illis; omnia judicia Domini nostri non pro se 
tantum sed et pro omai populo qui sollicitudini suae creditur contre- 
miscens. Ut qui meminerit de speculatorum manibus omnium animas 
requirendas, pro omnium salute pervigilet, pastorali erga creditas sibi 
oves Domini diligentia ejus! semper se flagrantissimum adprobans 
mandatorum. Ut igitur praefuturus omnibus, electus ex omnibus, 
universis sacris sacrandisque idoneus fiat, sub hac, quae est homini per 
hominem postrema benedictio, consummata atque perfecta, suae 
consecrationis, nostrae subplicationis, adtentissimis concordissimisque 
omnium precibus adjuvemur; omnium pro-ipso oratio incumbat, cui 
exorandi pro omnibus pondus imponitur. Impetret ei affectus totius 
Ecclesiae virtutem, pietatem, sanctificationem, et caeteras summi 
sacerdotii sacras dotes universae Ecclesiae profuturas, Domino Deo 
nostro, qui sacrorum munerum profluus fons est, qui dat omnibus 
adfluenter, quod sacerdoti pio affectu poscitur, ad exundandam in 
omnibus sanctificationem suorum omnium, promptissime ac plenissime 
 conferente.? 


Then followed the consecrating prayer. The Missale 
Francorum and the Gelasian Sacramentary agree in giving 
here the Roman text Deus honorum omnium, but with 
a long additional passage, which is wanting in the 


' This passage is very corrupt in the Miss. Fr., which reads: pastorali 
erga creditas sibi oves Domini diligentiae ejus semper se flagrantissimum 
adprobans. Te delictorum adigitur praefuturus, ex omnibus electus, ex 
omnibus universis. ... 

? This formulary, which is also incompatible with Roman usage, did 
not find its way into the Pontifical, which has here the formulary given 
above, at p. 360. Construe: Domino. . . conferente, ad exundandam . 
quod poscitur sacerdoti (consecrando). 


ORDINATION. 375 


Leonian and Gregorian Sacramentaries.' It implies, like 
the remainder of the formulary, that several bishops are 
consecrated at the same time, whilst the two addresses 
quoted above are always in the singular number.” Else- 
where than in Rome the simultaneous consecration of 
several bishops must have been a rare occurrence. I am 
therefore inclined to believe that the formulary is thoroughly 
Roman, and that no Gallican form for this part of the 
ceremony has been preserved. 

While the presiding bishop—that is, the metropolitan— 
is saying the consecrating prayer, two bishops hold over 
the head of the candidate the open book of the Gospels 
and each of the bishops present places his hand upon 
him. 
After the consecrating prayer came the anointing of 
the hands,? which ceremony was accompanied by the 
following prayer * :— 


Unguantur manus istae de oleo sanctificato et chrismate sanctifica- 
tionis, sicut unxit Samuel David in regem et prophetam; ita unguantur 
et consummentur in nomine Dei Patris et Filii et Spiritus sancti, facientes 
-imaginem sanctae crucis Salvatoris domini nostri Jesu Christi qui nos 
a morte redemit et ad regna caelorum perducit. LExaudi nos, pie Pater, 
omnipotens aeterne Deus, et praesta quod te rogamus et oramus. 


1 See above, p. 361. 

2 The same must be said of the Roman introductory prayers which the 
Missale Francorum places before the address. The formularies after the 
consecrating canon in the ordination Mass are, on the contrary, all in 
the singular number. 

* The anointing of the hands is the only method of unction mentioned 
in the ancient Merovingian books. That of the head is not found there; 
but in the time of Louis the Pious it was the customary usage in France 
(Amalarius, De Eccl. Offictis, ii. 14). 

4 It is found only in the Missale Francorum following that of the priests 
(see above, p. 372), under the rubric item alia. I think that this is not a simple 
variant, but a special formulary for bishops. This distinction is conform- 
able with present usage, according to which the formulary Consecrentur is 
used for priests, and that of Unguantur for bishops. 


376 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


§ 5—ORDINATIONS IN THE HAST. 


In dealing with the Eastern ceremonies, I will confine 
my descriptions to those furnished by the Apostolic 
Constitutions (viii., 4 et seg.), and by the De Eeclesiastica 
Hierarchia of Dionysius the Areopagite (c. 5). 

If the ordination is that of a bishop, the candidate 
is presented to the congregation, at which several bishops, 
surrounded by the local clergy, preside. The principal 
bishop—that is, by right, the metropolitan or his substitute 
—interrogates the congregation as to the identity of the 
candidate and his qualifications. Is he the man of their © 
choice? Has he such and such a qualification for his 
position? ‘These questions are thrice repeated, and at the 
third time with additional solemnity. The people were ex- 
pected to reply in a loud voice, “ He is worthy! “Awe éariv.” 

Then three of the bishops approach the altar. The 
candidate kneels down, and while two deacons hold the 
open book of the Gospels on his head, the presiding 
‘bishop recites a consecrating prayer, eucharistic in form, 
at the end of which comes the response, Amen. 

The newly made bishop is then conducted to his seat, 
receives the kiss of peace, and then celebrates the Mass 
himself. 

The same form (except the imposition of the Gospels) is 
observed in the case of priests, deacons, deaconesses, sub- 
deacons, and readers, with the exception that the diocesan 
bishop alone presides at the ceremony. The consecrating 
prayers are always accompanied by the imposition of hands. 

Such is the ritual of the Apostolic Constitutions* The 


1 The Euchologion of Sarapion has only the formularies: Xe:podecia 
karactdaews Siaxdvwy (12). . . mperButépwy (13). . . émioxdmov (14). 

2 After the reciting of the consecrating canon over the bishop, the 
author of the Ap. Const. adds: “ Eis ray émoxdrwy dvapepérw Thy Ovalay én 
rav xEeipav Tov xeLporovndérros.” These words have no clear meaning to me, 


ORDINATION. 377 


ceremonies given in Dionysius are fundamentally the same, 
but there are some more precise details. For instance, the 
deacon kneels on only one knee during the reciting of 
the consecrating prayer. After this prayer, the officiating 
minister signs the forehead of the newly ordained with 
the sign of the cross, and announces solemnly his name. 


We see that in all these rites the ceremony of 
ordination consists especially of a prayer recited over 
the candidate in a public and solemn assembly. This 
prayer is accompanied by the imposition of hands.) In 
this general form the ritual is that which we find in the 
New Testament.2 We see, moreover, that the choice of 
the rulers and ministers of the Church was from the 
beginning reserved to the apostles or to their repre- 
sentatives. This authority came naturally to be passed 
on to the bishops, their successors and continuers of their 
work, as far as the rule of the local Christian communities 
was concerned. As for the installation of the bishops 
themselves, it was considered indispensable that it should 
be entrusted to a more exalted authority than the individual 
bishop. This authority could be no other than the superior 
jurisdiction of the Church, that is, the collective episcopal 
hierarchy. As it was impossible to bring together at each 
ordination all the members of this hierarchy, it was arranged 
that it should be represented by a group of neighbouring 
bishops, or, in certain places, by the metropolitan bishop. 


1 It is worth while citing here the words of St. Augustine: “Quid 
aliud est manuum impositio quam oratio super*hominem?” This obser- 
yation is so true that the imposition of hands in express terms is frequently 
omitted in the books of ritual. It was considered to be implied in the 
oratio super hominem. It is necessary also to note that in almost all the 
known formularies of prayer the degree to which the candidate is pro- 
moted is mentianed. I say “almost all,” for this indication is not found 
in the prayer for the ordination of a priest in the Euchologion of Sarapion, 

Acts vi. 6; xiii. 3; 1 Tim. iv. 14; 2 Tim. i. 6. 


378 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


Hence the obligation of having three bishops for a con- 
secration to the episcopate, an obligation universally accepted 
from the beginning of the fourth century, except where a 
consecrator sufficiently qualified to represent in himself 
the collective episcopate is in question." 

Besides this intervention of three bishops at the least, 
episcopal ordination was characterised, with the same uni- 
versality, by the ceremony of the open book of the Gospels 
being placed on the head of the candidate.2_ This rite, which 
was already widely observed in the fourth century, cannot 
have been altogether primitive, but it is certainly very ancient. 

The anointing peculiar to the Gallican rite must have 
been suggested by the Old Testament, where we have 
frequent mention of the anointing of priests. It would 
seem not to have been very ancient. Certain indications 
would lead us to look for its origin in the Churches of 
Britain,® where it was practised as early as the sixth century. 

It was about this period, or rather shortly after it, that 
the ¢raditio of liturgical vestments and other similar insignia 
began to take their place among the ceremonies of ordina- 
tion. I have passed over in silence up to the present the 
indications furnished on this subject in the Roman Ordines 
and other ritual authorities. This seems the proper moment 
to discuss the matter. 


1 This is the case of the Pope. I should not be astonished if it were 
found that a similar usage existed in Alexandria; but I have no proof of 
it. The Patriarch of Alexandria, like the Pope, was the only bishop in 
his province at whose ordination the rite of the imposition of the Gospel 
was used. 

2 See, however, the restrictions pointed out in the preceding note. 
These departures, however, do not attain the same universality as the 
observance of the rite. 

3 Gildas is the earliest author who mentions it. The Statuta know 
nothing of it. The same is the case, I believe, with the Frankish writers 
of the sixth century, and the Spanish up to Isidore inclusive. It was 
always more widely practised in Great Britain than elsewhere, Of. above, 
p. 370, note 1. 


CHAPTER XL. 
LITURGICAL VESTMENTS. 


1. The Tunicle* and the Planeta. 


In the fifth century the outdoor costume worn at Rome by 
official persons consisted essentially of two garments—an 
under tunic, with or without sleeves, and a paenula, or 
immense cloak, which was sleeveless and without any 
opening in front. The head was passed through an aperture 
made in the centre of the garment, and it was lifted in 
folds over the arms when the wearer required to make use 
of his hands. We find this costume prescribed by a law, 
of 397,’ which forbids senators to appear at Rome wearing 
the military chlamys, and permits only the use of the colo- 
bium, a sleeveless tunic, together with the paenula. This is 
the costume which we see portrayed in a painting of about 
the fifth century, representing a Praefectus annonae with his 
son.2, When, however, they were engaged in the exercise of 
their functions, the magistrates continued to wear the toga. 
The oficiales (apparitors, attendants), when in full dress, 
also donned the paenwla over the tunic; but in this case 
the undergarment was confined at the waist by a girdle. 


1 Cod. Theod., XIV., x. 1. 

2 Annali dell’ Instituto, 1885, pl. 1. 

* (I have translated the word “tunique” of the French original, by 
“tunic,” when it denotes the classical garment, and “tunicle” when the 
liturgical vestment is in question. There is only one word for both in 
French.—Tr. ] 

2c 


380 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


In addition to these, they had to wear conspicuously a 
bright-coloured pallium, as a badge of their office.’ This 
palliwm was a sort of scarf; the two figures 1914 and 1915 
in Saglio’s Dictionary of Antiquities exhibit the manner in 
which it was worn, either over the paenula, or merely over 
the tunic. 

With the exception of the pallwwm, of which we shall 
have occasion to speak later on, the dress of the Roman 
elergy was absolutely identical with the dress of a 
civilian of the time having some position. Pope Celestine, 
in a letter? addressed to the Bishops of| Provence, con- 
demns the use of any special ecclesiastical costume, 
which is clearly a proof that none existed in his own 
Church or in the countries under his immediate jurisdic- 
tion.2 The documents, liturgical or otherwise, dealing with 
the Roman use, take for granted that all ecclesiastics, from — 
the Pope down to an acolyte, or even beneath him wore 
the planeta, or paenula, with the tunic under it. The 
planeta was. usually dark in hue, either brown or violet 
(purpurea), while the tunic was of a light colour. This 
costume was still used in the sixth century by laymen of 
distinction. The biography of St. Fulgentius relates that 


1 “Discoloribus palliis pectora contegentes conditionis suae necessitatem 
ex hujusmodi agnitione testentur.” ‘This scarf is merely a curtailed form 
of the pallium, or ancient mantle. Everything is possible in these kinds 
of transformations. The religions of certain congregations of regular 
clerks (at Mount St. Bernard, for instance, at Klosterneuburg and else- 
where) still wear over their habits a linen band depending in front and 
behind. It is not three inches in width. This is no other, however, 
than a rochet, that is to say, a long tunic with sleeves. After this we 
shall scarcely be surprised to find a mantle becoming reduced to a 
scarf. Ua | 

2 Jaffé, 369. ‘ 

* The elaboration of the meaning attached to the priestly vestments 
of the Old Dispensation which is found in the prayer for the ordination 
of bishops (cf. supra, 360), also presupposes that at the time that prayer 
was drawn up there were not any clearly defined liturgical vestments, — 


' LITURGICAL VESTMENTS, 381 


when the saint disembarked on the coast of Africa, after 
his return from exile, the nobles spread out their planetas 
over his head to shelter him from the rain which was 
falling at the time. John, the deacon, in his Life of St. 
Gregory, describes the costume of that Pope and his father 
Gordianus from contemporary pictures;* both are dressed 
alike, and each wears over the dalmatic a chestnut-coloured 
planeta. 

The under-tunic has become the albe, from which have 
been derived, through various modifications, the canon’s 
rochet and the surplice; both of these garments may be 
worn by clerks of different orders. The planeta has 
become the chasuble, now scarcely ever worn’ except by 
priests and bishops. It was a costly garment, and the 
inferior clergy gave up its use at an early date. 

Beyond the limits of Rome, the liturgical dress com- 
prised much the same garments, namely, the albe (tunica 
linea, alba, ortyapiov) and the planeta, called also casula 
(chasuble) or amphibalum,? and in Greek phelonion (peXGvi0r). 
The albe of the deacon, although not of the shape of the 
dalmatic, which was peculiar to the Roman use, was, 
however, of a more costly material than that worn by the 
ordinary clerk. It was not confined to the waist by a 
girdle, but fell straight from the shoulders.’ 


1 In Lent and other penitential seasons, it is still worn by the deacons 
and subdeacons. 

2 These two terms are met with for the first time to denote a liturgical 
vestment in the treatise of St. Germain of Paris. At Rome, the word 
planeta was used, but its origin is unknown. The term casula, or rather 
casulis, appears there for the first time in the Life of Stephen II. 
(Lib. Pon., vol. i. p. 443, I. 18), and facia under a very corrupt form 
(quodsulis). 

3 It is thus described by St. Germain of Basis the Greek deacons have 
always worn it in this manner. 

_ * [A reproduction of a picturé agreeing with this description is given in 
Marriott’s Vestiarium Christianum, Plate XXV.—TR.] . 


882 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


2. The Dalmatice. 


Besides these two essential vestments, common to all 
the clergy, the Pope and his deacons wore, on festivals, 
between the ordinary tunic (linea) and the planeta, a second 
tunic with large sleeves, called a dalmatic. This combi- 
nation of the three garments was used considerably anterior 
to the time when the ecclesiastical costume became stereo- 
typed. On the day of his martyrdom (258) St. Cyprian 
wore a linen tunic, a dalmatic, and an over-garment, 
answering to the paenula, or planeta.’ As early as the 
end of the fifth century the dalmatic, which had passed out 
of fashion as an ordinary article of clothing, had become 
the distinguishing badge of the Pope and his clergy.2 The 
Pope sometimes granted it as an honorary decoration to 
bishops and deacons of other Churches. Pope Symmachus 
(circ. 513) conferred this privilege on the deacons of Arles; 
St. Gregory made a similar gift (599) to the Bishop of Gap 
-and his archdeacon.’ The bishops and deacons of Ravenna, 


1 Acta procons., 5: “Se lacerna byrro exspoliavit et genu in terra 
flexit et in orationem se Domino prostrayit. Et cum se dalmatica 
exspoliasset et diaconibus tradidisset, in linea stetit et coepit speculatorem 
sustinere.” 

2 The Lib. Pontif. (vol. i. p. 171, of my edition) attributes the intro- 
duction of it to Pope Silvester. The legendary life of St. Silvester, 
written at the end of the fifth century, does not make it go back so far, 
but implies that it had been in use for about/a century. It should be 
noted that, according to the author of this document, the Roman diaconal 
tunicle was at the outset the same as the colobus, which the emperor 
Honorius commanded his senators to wear as their outdoor tunic (see supra, 

. 379). 
4 ‘i St. Caesarti, c. 4 (Migne, Pat. Lat., vol. Ixvii. p. 1016); Greg, 
M., Ep., ix. 107 (219). St. Gregory was even careful to send dalmatics 
ready made to Gap, which shows that they were not usually worn in that 
country. We often see quoted a similar concession by Pope Zacharias to 
Austrobert, Bishop of Vienne; but the document which contains it is an 
apocryphal letter (Jaffé, 2258). 


LITURGICAL VESTMENTS. 383 


who are represented in the mosaics of the sixth century, 
also wear the dalmatic, doubtless in virtue of some similar 
concession. 


3. The “Mappula” and the Sleeves, 


Besides the dalmatic, the Liber Pontificalis, at the 
beginning of the sixth century, mentions another garment 
peculiar to the Roman deacons, and also to those of the 
suburbicarian diocese.’ This is the palliwm linostimum, 
which is worn on the left arm. This palliwm linostimum, 
woven of wool and linen, is merely a variety of the 
napkin, or mappula, which formed part of some cere- 
monial costumes—that, for instance, of the consul who 
presided over the Ludi circenses. The Ordines of the ninth 
century speak of the mappula of the Pope. This article 
of apparel is, however, never found at Rome on the 
mosaics or other monuments representing persons before 
the twelfth century. This was, no doubt, owing to 
the fact that the mappula was only used on certain 
occasions, and being liable to be constantly laid aside 
and resumed, it was not considered as constituting part 
of the costume. On the other hand, when we have a 
representation of persons in the act of presenting or 
receiving an object, a napkin of some costly material, 
unfolded, almost always lies across their hands. Some 
ancient monuments,? which have no connection with 
liturgical vestments, show us how the mappula was carried 
when it was not in use for presenting or receiving some 
object. It was folded together and placed over the right 


o 
1 Vol. i. pp. 171, 189, note 62; p. 225, note 2. 
* A Syracusan painting, ;published by De Rossi, Bull., 1877, pl. xi.; ef. 
the bas-relief found at Travaux (Jura), and published by Pere Thédenat in 
the Bulletin des Antiquatres de France, 1887, p. 178. 


384 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


arm with the extremities hanging down, much as we now 
see the Latin. priests, deacons, and subdeacons: wearing 
the maniple, which is, indeed, none baker than a mila 
fication of the ancient mappula. 

As a distinguishing liturgical badge, the mappula is 
not met with outside Rome. In the East, however, and 
in Gallican countries,? sleeves of some costly material were 
worn (manualia, manicae, triavixia), which extended over 
the edge of the tunic at the wrists. 


The various liturgical vestments which we have hitherto 
mentioned were merely the ordinary garments of daily use, 
which were gradually invested with a sacred character. We 
now come to the ecclesiastical insignia properly so called. — 


4. The Pallium. 


As early as the end of the fifth century the pope wore 
a distinguishing badge, to which the name of palliwm was 
applied. It was along band of white woollen stuff, draped 
over the shoulders with the two ends depending, one before, 
one behind. 

The Bishop of Ostia also wore it by special privilege 
as the usual consecrator of the pope, and the Bishops of 
Ravenna shared this honour, as is seen on the mosaics in 
which they figure. Pope Symmachus also conceded it to 
St. Casarius of Arles, a concession which was renewed in 


1 It is ‘possible that the émvyovdriov, or kind of lozenge-shaped purse, 
which the Greek bishops wear hanging from the right side of their girdle, 
may also be a relic of the mappula. 

2 St. Germain, Zp. 2. [In the manuscript known as “The Bible of 
Charles the Bald,” the mappula is apparently represented. ‘See chromo- 


lithograph in Planché, Oyclopaedia of Costume, ,vol. ii., Hews opposite 
p. 31.—TR.] 


LITURGICAL VESTMENTS. 385 


the case of his successors. We see St. Gregory conferring 
the palliwm on the Bishops of Syracuse, Messina, Milan, 
Salona, Nicopolis, Corinth, Justiniana Prima, Autun, Seville, 
and Canterbury. | 

This mark of honour appears to derive its origin from 
an Imperial gift. In the eighth century this was the 
opinion of the forger of the Donation of Constantine, when 
he makes that emperor bestow upon St. Silvester the 
superhumerale, videlicet lorum qui imperiale circumdare assolet 
collum. In the sixth century, when the Popes granted the 
palliwm to bishops who were not subjects of the Greek 
Empire, it was customary for them to first ask the authori- 
sation of the emperor.! The latter, moreover, claimed the. 
right of bestowing it directly, for in the seventh century 
we find Maurus, Archbishop of Ravenna, asking tne 
Emperor Constans II. for it, and obtaining it. But thence- 
forward such a step was regarded as equivalent to a revolt 
against the Pope’s supremacy. The Roman pallium gra- 
dually acquired a symbolic significance. It was regarded as 
a relic, that is, as a sort of replica of the mantle of St. Peter. 
Before despatching it to its destination, it was deposited 
for the whole of the previous night in the sanctuary of the 
Confessio, immediately above the tomb of the apostle. St. 
Peter was regarded as having slept a night under this 
mantle, and it thus became his own. By a very slight 
extension of ideas it came to connote a kind of trans- 
mission of power, like that symbolised by the mantle of 


1 This was what Vigilius did in the case of Auxanius and Aurelian, 
Bishops of Arles; in the case of the other bishops, Sapaudus, Virgilius, and 
Florian, no permission is recorded, and it is possible that in the end the 
authorisation was granted in perpetuity for the Bishops of Arles. St. 
Gregory asked it in the case of the Bishop of Autun, but does not appear 
to have done so for those of Seville and Canterbury. The latter was, 
however, a Roman monk, a subject of the Emperor Maurice, and Leander 
of Seville had stayed at the Court of Constantinople, where he was well 
known. * 


386 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


Elijah, passed on to his successor Elisha.’ _ The palliwm 
thus became the natural sign of a superior jurisdiction, 
that is, of a species of participation in the Pasce oves meas. 
As early as the sixth century the Bishops of Arles, and 
in the following century those of Canterbury, wore it as 
a mark of the special powers which they had received from 
Rome. 

On the conclusion of the alliance between the Pope and 
the Carlovingian princes, when the Frankish Church found 
itself more closely related to Rome, the metropolitans accepted 
the Roman palliwm with the symbolism attached to it. 

This conception of the pallwwm as a mantle was 
suggested rather by the word itself than by the thing 
denoted. The article designated by this term was not in 
the form of a garment, but of a scarf. In the last analysis 
this scarf was, no doubt, a relic of the short mantle which 
had been brought into fashion in the Roman Empire by the 
Greeks. But the discolora pallia of the Theodosian Code 
were evidently scarves, and scarves of office, which were 
worn over the paenula, as the pontifical palliwm was worn 
over the planeta. The Theodosian Code mentions this sign 
of office only in connection with functionaries of a com- 
paratively humble rank, but the monuments represent it 
on the shoulders of consuls, a fact which gives ground for 
belief that the Imperial Government conferred, in reality, 
a very great mark of honour on the ecclesiastical dignitaries 
upon whom they bestowed it. 

A glance at a consular diptych* will illustrate what 
I mean. The consul is there represented in the most 
solemn act of his inauguration, viz at the moment 
when he gives the signal to start the horses in the arena, 


1 As early as the sixth century a similar meaning was attached to the 
pallium of Alexandria (Liberatus, Brev., 20). 

* (For example, No, 368—1871 in the South Kensington Museum, repre- 
senting Anastasius, Consul of the East, a.p. 517.—TR.] 


i 
Se a ee 


LITURGICAL VESTMENTS. 387 


Over his garments we distinguish a long scarf arranged in 
the following manner. One end passes over the left shoulder 
and hangs down in front almost to the feet; this extremity 
is folded, and has the appearance of a long vertical orphrey ; 
from the left shoulder the scarf passes across the back, 
under the right arm, and is brought up diagonally over the 
breast towards the left shoulder, where it can be spread out 
at will over the upper part of the back, and passes again 
under the right arm to terminate at the left hand, with a 
slight curve of drapery below the girdle; the end is either 
held in the left hand or thrown over the left wrist. In 
the diptychs of the sixth century, instead of falling from 
the left shoulder, the first end depends from the right 
shoulder, but care is first taken to bring it forward towards 
the middle of the breast, in such a manner that the end 
falls straight down the centre of the body, between the 
legs. This is kept in place either by means of a fibula, 
which secures the orphrey on the breast, or by merely . 
skilfully tightening the scarf. 

This draped scarf, which is not so much a modification 
of the classical palliwm as of the Roman toga, presents a 
striking similarity to the appearance of the pontifical 
palliwm as it is represented on the ancient monuments. 
The latter, however, is not nearly so wide. It is not a 
piece of drapery richly embroidered and terminated by an 
orphrey, but a long narrow band of white woollen material, 
of the same width throughout, without any other ornament 
than a small black cross at each extremity. Otherwise it 
is draped in exactly the same way as the consular scarf, 
except that the second end, instead of being brought round 
in front to terminate in the left hand, is left free, and falls 
down behind. To prevent it from dragging on the ground, 
it is cut short at the ankles, or even rather higher. 

Thus, by its scarf-like form and its arrangement, the 
pontifical palliwm reveals its official origin. It is to he 


388 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


regretted, as far as the Roman Church is concerned, that 
we have no document relating to its provenance or use 
earlier than the beginning of the sixth century. At the 
time when it first comes before us, that is, under Pope 
Symmachus, the Roman Church was separated from Con- 
stantinople by a schism; it was therefore not the moment 
for her to enjoy Imperial favours. This had been the 
situation since-the year 484. For several years before 
the latter date Rome had ceased to owe allegiance to the 
emperors, and had passed under the rule of barbarian 
princes. We must therefore go back well into the fifth 
century to find a favourable time for its institution. On 
the other hand, the Bishops of Gaul and Spain? had, 
apart from the Roman palliwm, which had been granted to 
some of them from the sixth century onward, a palliwm 
which they used as a sign of office, and which appears 
to have had the same shape as that worn by the Pope. 
This would lead us to believe that the Imperial grant 
of this ornament went back to a time when the whole 
of Gaul was still Roman, that is to say, to the first half of 
the fifth century. ‘The African bishops also wore the pal- 
lium as a sign of their office? If they held it from the 
emperor, they must have received it before the invasion 
of the Vandals. It is to the same period that we must 
refer the most ancient mention of the palliwm found in 


1 St. Germain of Paris, Hp. 2. The first Council of Macon (581) forbade 
bishops to celebrate Mass without the pallium: Ut episcopus sine pallio 
missas dicere non praesumat. The reading archiepiscopus, which is found 
in the printed texts, is merely the editor’s correction; the manuscripts read 
episcopus. Cf. Loening, Deutsch. Kirchenrecht, vol. ii. p. 94. For Spain, see 
infra, p. 391. 

2 Life of St. Fulgentius, ch. 18. St. Fulgentius, out of humility, forbore 
to wear it: “ Orario quidem sicut omnes episcopi numquam utebatur.” The 
term orarium has no different import; it is used in ao. (Cone. Tol., iv. 
c. 27), and even at Rome ee Pont., vol. i. P. 472, 1. 3), to denote the 
episcopal pallium. , 7s 


ota 


‘LITURGICAL VESTMENTS, — | 389 


the ecclesiastical literature of the East. St. Isidore of 
Pelusium? is already familiar with this sign. of. office 
under its Greek name of omophorion; he attaches to it 
also a symbolic significance, which leads us to think that 
its introduction was not of recent date. 

I should, therefore, be inclined to believe that its 
origin must be sought rather in the fourth century than 
in the century following. : 

In these early times, the pallium was the distinc- 
tive mark of episcopal authority in full exercise. When 
a Pope or patriarch was deposed, his palliwm was. taken 
from him. When Pope Felix IV. desired to invest his 
successor before his own death, he delivered up to him 
his palliwm.2 It would seem that in the East, and 
also in countries following the Gallican use, the palliwm 
was worn indiscriminately by all bishops, and it is im- 
possible to say whether or not they needed to be invested 
with it by their metropolitans or patriarchs. The Roman 
custom of reserving this mark of honour for certain bishops 
only, and of sending it to them from Rome, appears to 
be a modification of the primitive institution. I am rather 
inclined to believe that it had some connection with the 
change of ideas and of language which transformed an official 
badge into a relic of the apostle Peter. 

Although originally derived from the same source as 
that of other bishops, the Pope’s palliwm acquired guadually 
a different and more exalted sicnificance. One circum- 
stance which must have added considerably to its prestige, 
was the fact that, with the exceptions of those of Ostia and 
Ravenna, the suffragan bishops of Rome had not the right 
to wear it, either because the Pope, from the first, was 
opposed to their receiving it, or else—which would be 


1 Fy.i. 136. Cf. Palladius, Dial. c. 6. 
2 See" Lib. Pontif., vol. i. p. 282, note 4; p. 298, 1. 2; p. 353, 1. 2, 3; 
p. 472, 1.3; Theophanius, a. mM. 6221; cf. infra, 395, note 4. 


390 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


most unlikely—because he had subsequently’ deprived 
them of it.* 


5. The Stole. 


The bishops were not the only ecclesiastical dignitaries 
to receive a special distinguishing mark. ‘The priests 
and deacons had also their respective insignia. Here, 
however, we must pause to distinguish between the 
Roman custom and that of other countries. At Rome, 
the wearing of insignia seems to have met with little 
favour, as we have already seen from the letter of Pope 
Celestine to the Bishops of Provence. This is more 
clearly accentuated by the fact that the orartwm of the 
priest and deacon, considered as a conspicuous mark of 
distinction, was unknown there, certainly as late as the 
tenth century, whereas elsewhere it was universally adopted. 
The orariwm is doubtless mentioned in the Ordines of the 
ninth century, but we see there also that this vestment 
was worn by acolytes and subdeacons as well as by the 
superior orders, and that its place was under the outer 
‘garment, whether dalmatic or planeta, and not over it, 
This orariwm was merely the ancient sudarvwm (hand- 


1 The bishops of the suburbicarian diocese were in a much more sub- 
ordinate position with regard to the Pope than other bishops were with 
their metropolitans. They were obliged to come to Rome to be consecrated, 
and the consecration was performed by the Pope alone, without the con- 
currence of other bishops. They had not the right also to found rural 
Churches without the Pope’s authorisation, An examination of the registers 
of Gelasius, Pelagius, and St. Gregory will suffice to show the difference 
in the administration of the Roman province and that of Arles, for instance, 
or Milan. Like the African bishops, the prelates of South Italy strike us 
as occupying the position of important parish priests, rather than that of 
actual rulers of dioceses. 

* [Probably the earliest representation of an English archbishop wearing 
the palliwm (besides the stole) is in Abbot Elfnoth’s Book of Prayers 
(Harleian Manuscript, No. 2908), an Anglo-Saxon manuscript of the tenth 
or eleyenth century in the British Museum, where the abbot is depicted 
offering a book to St. Augustine.—TR. ] 

2 J. 369 of the year 428. 


LITURGICAL VESTMENTS. 391 


kerchief, or neckcloth), which came finally to take a special 
shape, and to become even an accessory of ceremonial 
dress, but not a distinguishing mark. I know of no 
Roman representation of it before the twelfth century. 
The priests and deacons whom we see in the mosaics 
never exhibit this detail of costume. 

Elsewhere it was not so. Towards the end of the 
fourth century the Council of Laodicea in Phrygia forbade 
the minor orders (subdeacons, lectors, etc.) to usurp the 
orarium. St. Isidore of Pelusium? regarded it as some- ° 
thing analogous to the episcopal palliwm, except that it 
was of linen, whereas the palliwm was of wool. The sermon 
on the Prodigal Son, attributed to St. John Chrysostom, 
uses the same term 6@dvn, and adds that this article of 
dress was worn over the left shoulder, and that its fluttering 
recalled that of angels’ wings. 

The Greek deacons still wear the stole in this manner; 
it is thus quite conspicuous, being over the upper garment, 
and secured on the left shoulder. Its ancient name of orariwm 
(@oapioyv) still clngs to it. As to the priestly orariwm, it 
is worn, like the stole of the Latin priests, around the neck, 
with the two ends falling in front almost down to the feet. 
This is what is called the epitrachelion (émirpayhXwov). 

These distinctions are also found in Spain and Gaul. 
The Council of Braga, in 561, decreed that deacons were not 
to wear their oraria under the tunicle, lest they might not 


1 Tt at length received (like the Pope’s pallium) a kind of consecration, 
which conferred upon it the nature of a relic. The oraria given to the 
candidates for ordination on Ember Saturdays had been deposited during 
the preceding night in the Confessio of St. Peter. It is curious that the 
biographers of Popes Agatho and Stephen III. use the word orarium to 
designate the patriarchal or pontifical pallium (Lib. Pont., vol. i. pp. 354, 472). 

2 Loc. cit.: “‘H d06v7 pel js Acrrovpyovow év aylots of didkova.” 

3 “Ttem placuit ut quia in aliquantis hujus provinciae ecclesiis 
diacones absconsis infra tunicam utuntur orariis, ita ut nihil differri a 
subdiacono videantur, de cetero superposito scapulae, sicut decet, utantur 
orario.” 


392 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


be distinguishable from subdeacons, but above it, and over 
the shoulder.’ The Council of Toledo, in 633, defined (c, 27) 
the orarium as a distinguishing mark, common to the 
three major orders, bishops, priests, and deacons. It specified 
(c. 39) that the deacon should wear it over his left 
shoulder, and that it should be white, without admixture 
of colours or gold embroidery. _ Another: Council of 
Braga, held in 675, forbade’ priests (c. 3) to celebrate 
Mass without having an orariwm ‘passed round’ the neck 
-and crossed on the breast, exactly as the Latin priests 
wear it at the present day: St.'Germain of Paris speaks 
of episcopal and also of diaconal insignia; he gives to the 
first the name of palliwm, stating that it is worn round 
the neck, that it falls over’ the breast, and is terminated 
by a fringe. He calls the diaconal distinguishing mark 
a stole (stola), and says that the deacon wears it over 
the albe. This fashion of wearing the diaconal stole 
spread, during the Middle Ages, over nearly the whole 
of Italy, and: even to the gates of Rome.’ In Rome 
itself the ancient custom seems to have been retained, 
but with a compromise. When the diaconal stole was at 
length adopted there, it was worn, indeed, across the left 
shoulder, but always under the dalmatic or planeta.” 

The presbyter’s stole was also adopted, and in the 
mosaics of Santa Maria in Trastevere (twelfth century) 
we see a priest wearing that vestment. Jt is to be noted 
that the four Popes who appear in the same mosaic are 
wearing the palliwm, but not the stole. The one seems to 
exclude the other. . In fact, the Ordines of the ninth 
century, when describing the dress of the Pope, always 
omit the stole. On those monuments, moreover, where both 


1 See the costume of St. Laurence in the illustrations of the Tivoli 
cartularium (Bruzza, Il regesto di Tivoli, pl. iv.). 

* This accounts for it having to be caught together at the vednty that it 
might be worn bandolier-fashion. i 


LITURGICAL VESTMENTS, 393 


are represented, we observe a striking resemblance between 
the two. To be convinced of this, it is merely necessary 
to glance at the mosaic which I have just mentioned, or 
at the miniatures of the Tivoli cartulartum. In the latter 
we see grouped together the Pope, with his palliwm over 
his planeta, and the suburbicarian bishops, with their 
stoles under the same vestment. Both stoles and palliwm 
are of ‘exactly the same shape and colour, and are orna- 
mented with the same little black crosses. It is ‘there- 
fore quite conceivable that whoever wore one of these 
two insignia might not wear the other.’ 

In the end, however, a combination of the two was 
effected. At Ravenna, where a love for decorations was 
always evinced, we see in the mosaics of San Vitale, Bishop 
Ecclesius (sixth century) wearing both the priestly stole 
and the Roman palliwm. This picture seems to be an 
isolated instance,” the other Bishops of Ravenna, successors 
of Ecclesius, being represented with the palliwm only. 
Both are seen worn together in a Sacramentary of the ninth 
century ® from Autun, and on the padiotto [altar covering] of 
San Ambrogio of Milan; and such appears to have been the 

custom thenceforward among the Frankish clergy. 
. If we take these facts into consideration, and also the 
differences and modifications, we are thus led to trace the 
history of the insignia known under the names pallium, 
omophorion, orarium, stole, and epitrachelion. All have a 
common origin. They are distinguishing marks of dignity, 
introduced into ecclesiastical use during the fourth century, 


1 Cf. the painting in San Clemente (De Rossi, Bull., 1865, p. 2) repre- 
senting Pope Nicholas translating the remains of St. Clement. The Pope 
wears the pallium, but no stole. St. Methodius and another bishop, who 
are assisting at the ceremony, have the stole, but not the pallium. The 
painting is of the twelfth century. 

2 It should be ascertained whether this is‘a restoration or not. 

3 See the reproduction published by Mons. L. Bele in the Gazette 
Archéologique of 1884, pl. 20. 


394 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


and resembling those prescribed by the Theodosian Code for 
certain classes of functionaries. ‘The Roman Church, for one 
reason or another, refused to accept them, or rather confined 
itself to the adoption of the papal pallium, which soon acquired 
a distinctly special significance. Elsewhere, this vestment 
was adopted for the three superior orders of the hierarchy, 
introducing slight differences according to the ecclesiastical 
rank to which the wearer belonged. The deacon wore it 
over one shoulder, the priest and bishop around the neck; 
the deacon over the tunicle, which was his upper garment, 
the priest under the planeta, the bishop above it. 

The pallium, with the exception of the crosses which 
ornamented its extremities, was always white in colour, 
as was also the stole of the deacon and that of the priest 
or bishop. The pallium has universally and from all time 
been made of wool. In the East the diaconal stole was of 
linen, but I am unable to say of what material either it or 
that of the priest was composed in the countries of the West.* 


1 We have, however, very little information as to this method of 
differentiating priest and bishop. The Canon of the third Council 
of Braga (see supra, p. 391), decreeing that priests should cross the 
orarium over the breast, presupposes thereby that it was worn under the 
planeta. The council does not say that this method of wearing it was to 
be peculiar to priests only, and that bishops should follow some other 
fashion. The term sacerdotes, which it employs, may include bishops as 
well as priests. Beyond this, we can glean no information from the 
ancient ecclesiastical literature of Spain. In Gaul, St. Germain of Paris 
speaks of the episcopal pallium after having described the chasuble, which 
might lead us to believe that the pallium was worn aboye it. I have 
already mentioned that Bishop Ecclesius of Rayenna is represented with 
the stole, or orariwm, hanging down in front, under the planeta, while at 
the same time he wears the palliwm over it, and that this custom was 
adopted in France in the Carlovingian period. The Greek bishops also 
wear simultaneously the epitrachelion and the omophorion. This accumu- 
lation of insignia was forbidden in Spain in the seventh century (Cone. 
Tol., iv. c. 39), and we note that the Pope abstained from wearing both vyest- 
ments till about the twelfth century, having previously used the pallium 
only, without the stole. 

* [St. Cuthbert’s stole at Durham is of linen, completely coyered with 
embroidery.—TR.] 


LITURGICAL VESTMENTS, 395 


6. Shoes and Head-dress. 


Shoes and head-dress also were used as distinguishing 
marks of ecclesiastical rank. Not all the clergy had the 
right to wear the campagi, a sort of slipper which covered 
only the heel and toes. As early as the sixth century 
this constituted the ceremonial covering of the feet for 
the clergy of higher rank in Rome and Ravenna.’  Per- 
mission to wear them had to be obtained from the Pope.? 
In the histories of the depositions respectively of Pope 
Martin and the anti-Pope Constantine,® we see that in such 
cases not only was the wearer deprived of the palliwm, but 
the straps of his campagi were cut.‘ 

The tiara, in early times, seems to have been a costume 
peculiar to the Pope. At all events, it is not met with 
elsewhere in the West. There is no mention of it in 
any document earlier than the life of Pope Constantine 
(708-715),° which describes the pope making his entrance 
into Constantinople cwm camelauco, ut solitus est Roma 


1 We may see them represented in the mosaics of the time, particularly 
in those of San Vitale of Ravenna, where they are worn by the emperor, 
the officers of his Court, the Bishop of Ravenna and his deacons. One of 
the Ordines Romani mentions them as used by the Roman priests and 
deacons; the author of the false Donation of Constantine also speaks of 
them, but not in very definite terms. 

2 St. Gregory (Ep., viii. 27) forbids the Deacons of Catania to use the 
campagus; he says that the deacons of Messina are those alone in the 
whole of Sicily who have the privilege of wearing them, a privilege granted 
to them by his predecessors. 

* It seems that the campagus of the Pope had something special about it, 
for the Greek author of the scholion to the letter of Anastasius the Apocri- 
sarius (Migne, Pat. Lat., vol. cxxix. p. 685) says that he had received 
as a relic one of the campagi of Pope Martin: uno de campagis ejus, id est 
caligis, quos nullus alius inter homines portat, nisi sanctus papa Romanus.- 

4 “Cum incidisset psachnion (pallium) beati viri excubitor et corrigiam 
compagiorum ejus.. .” (Hardouin, Conc., vol. iii. p. 682; Lib. Pont., vol. i. 
p. 472). 

5 Lib. Pont., vol. i. p. 390, 1. 15. 

2D 


396 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


procedere. The similarity of the word camelaucum to the 
Greek term xaunAadxiov shows that a covering for the head 
is here meant. Sixty years later, the author of the false 
Donation of Constantine gives a description of it and ex- 
plains its origin. The Emperor Constantine desired to give 
his Imperial crown to St. Silvester, but the saint having 
out of humility refused it, the emperor placed on his 
head a white Phrygian cap,! frigiwm candido nitore, and 
granted to him and his successors the right to wear it 
in processions after the manner of a sovereign. This dis- 
tinguishing head-dress does not appear, as far as I am 
aware, upon any monument prior to the twelfth century, 
when we find it in the paintings of the ancient Church of 
San Clemente at Rome. In these frescoes, the cap, which is 
conical in form, rises from a jewelled circlet; but this crown 
must have been added subsequently to the eighth century, for 
the false Donation of Constantine implies that it was not 
then in use. The second crown is not met with in any 
representations before the time of Boniface VIII.; the 
third was added by one of the Popes of Avignon. 


—%. The White Saddle-cloth of the Roman Clergy. 


The Donation of Constantine mentions another distin- 
guishing mark, not peculiar to the Pope alone, but to 
members of the Roman clergy in general—that is, the 
white covering (mappula or mappulum)? of linen of a 
silky texture, which the clergy had the right of placing 
over the saddles of their horses on the days when processions 


1 The papal tiara and the Phrygian cap have thus a real though some- 
what distant connection. The mitre of the bishops, which is only a glorified 
hood, takes its origin from a cowl (cucullus), which in olden times was an 
article of apparel of the working classes and the poorer peasantry. 

2 “Decernimus et hoc ut clerici ejusdem sanctae Romanae ecclesiae 
mappulis et linteaminibus, id est candidissimo colore decorari equos et ita 
equitari.” | 


LITURGICAL VESTMENTS. 397 


took place. The Roman ecclesiastics were very jealous 
of this privilege. In the time of St. Gregory! they pro- 
tested vigorously against the usurpations of the clergy of 
Ravenna in this respect. The biographer of Pope Conon? 
(687) severely reproaches him for the great crime of having 
authorised a deacon’ of Syracuse to use the mappulwm. 
At Rome, the lessers clerks, even before entering the 
minor orders, had the enjoyment of this privilege. 


%. The Crozier and Ring. 


The crozier and ring are mentioned in the Canons of the 
fourth Council of Toledo (c. 27) and in the De Ecclesiasticis 
Offciis (II., 5) of St. Isidore as insignia of the episcopal office. 
They must, therefore, have been in use in Spain as early 
as the beginning of the seventh century. In the eleventh 
century they were almost universally used, as is shown by 
the history of the strife concerning investiture. Indeed, long 
before this date, some of the lives of the saints drawn up 
in countries conforming to the Gallican rite, give us ground 
for belief that the use of them was not peculiar to Spain. 
Further support of this belief is found in the employment 
of the crozier, under the name of cambuta, in the dedica- 
tion rites according to the Gallican Church. At Rome, on 
the other hand, this sign of office was unknown. When 
the episcopal crozier, with its very natural symbolism, had 
been everywhere adopted, it was a cause of surprise that 
the Pope, the shepherd of the shepherds, was the only one 
not to make habitual use of the pastoral staff. In order 
to explain this peculiarity, which was merely the ancient 


1 Ep., iii. 56 (54), 57 (66). 

2 Lib. Pont., ¥ol. i. p. 369. 

3 Ordo Rom., ix. 1: “ Accipient primam benedictionem ab archidiacono, 
ut liceat eis super linteum vellosum sedere, quod mos est ponere super 


sellam equi.” 


398 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


Roman custom, better observed at Rome than elsewhere,: 
recourse was had to legends without any foundation.? 

As to the mitre, we have no reason to treat of it here, 
as it does not come into question till the eleventh century. 
Indeed, neither in the eleventh century nor at the present 
time can it be said to constitute an episcopal sign of office, 
properly speaking. 


The traditio of vestments or ecclesiastical insignia had 
its place in the ritual of ordination. The texts of St. Isidore 
and of the fourth Council of Toledo, cited above, make 
express mention of it, but do not state at what moment in 
the ceremony it took place. The other documents. of the 
Gallican ritual are silent on this point. In the Roman 
Ordines of the eleventh century we find the archdeacon 
. clothing the candidates in the vestments of the order about 
to be conferred on them, and presenting them to the Pope 
thus apparelled to receive the blessing for the diaconate, the 
priesthood, or the episcopacy. This ceremony took place in 
front of the altar, in the special enclosure, or presbyteriwm, 
beyond the apse, where the pontiff, surrounded by the higher 
clergy, was enthroned. The vestments thus solemnly con- 
ferred were—the orarium with the dalmatic for deacons, 
and the planeta for priests. Bishops were invested with 
both dalmatic and planeta, the latter being worn over the 
former. 


1 The story, for instance, of the staff of St. Peter, which was confided to a 
missionary bishop, that he might restore life to one of his companions who | 
had died on the journey. Innocent III. (De Alt. Myst., i. 62) is the first to 
haye given this explanation. He connects it with the legend of St. 
Eucherius of Treves. At the time that he wrote, the same story was related 
about several other saints. 


CHAPTER XII. 
- THE DEDICATION OF CHURCHES. 


§ 1.—BUILDINGS CONSECRATED TO CHRISTIAN WorsuHIP. 


THE primitive churches were ordinary houses suited 
specially for Christian worship, or rather for all the 
services of the Christian community. The houses of that 
period were very easily adapted to this purpose. They 
comprised, as a rule, an entrance from the public road, a 
courtyard surrounded by a colonnade (atriwm), and at the 
back another court, or enclosed hall, a bath-room, living- 
rooms, cellars, and offices of all kinds, arranged around the 
inside courtyards. This kind of building supplied what 
was required for the accommodation of the various classes 
of persons of which the Christian meetings were composed, 
namely, the catechumens, the faithful, and the penitents. 
It also provided a dwelling for the bishop and the clergy 
who assisted him in his office, and could be used as a 
depository for papers, books, and the sacred vessels, and 
as a storehouse for the clothing, bedding, and provisions 
for the use of the poor and strangers. A domus ecclesiae 
in those early times comprised all that we have just 
enumerated.’ It was a somewhat complicated institution, 


1 Cf. the official report relating to the seizure of the Church of Cirta 
in 303, in the Gesta apud Zenophilum (Migne, Pat. Lat., vol. viii. p. 731). 


400 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


being at the same time a church, an episcopal residence, 
a refectory, a dispensary, and an almshouse. The place 
specially chosen for worship, however, assumed from an 
early date a special importance. The other parts of the 
building came gradually to be detached, and participated 
in no respect in its sacred character. The domus ecclesiae 
became the domus Dei, the place where Christians met the 
Lord—the dominicum.* 

The idea of associating a particular solemnity with the 
taking possession of one of these sacred buildings was too 
natural to be overlooked, and we find, consequently, an 
expression of it at an early date. Immediately after the 
persecution of Diocletian we have notices of the dedication of 
churches performed with a certain degree of pomp. Eusebius 
describes that of Tyre, which was celebrated in the year 
314. A special ritual did not yet exist. The neighbouring 
bishops were called together, and an immense concourse 
of people assembled, giving solemnity to the first cele- 
bration of the holy mysteries. Addresses bearing on the 
subject were delivered. Eusebius, who was elected to 
deliver the discourse at the dedication of the Church of 
Tyre, did not neglect to insert in his history his address 
on this occasion. 3 

The Church of Tyre was a city church, or rather the 
church par excellence, the Cathedral of Tyre. It is possible 
that there may have been none other there at the time of 
its inauguration. In such great cities as Rome, Alex- 
andria, and Carthage, there were at an early date several 
churches, a single. one being insufficient to contain the 
whole Christian population, These churches had their own 
special priests, but they were none the less considered 


1 Kupraxdv, in Greek. Hence the term in use among Germanic nations, 
kirche, kirk, church. In the Neo-Latin language the ancient term €xxaAnoia 
is the source of the designations in present use, 


THE DEDICATION OF CHURCHES. =» =» 401 


as belonging to the collective community, and the bishop 
proceeded frequently from one to another. They represented 
the expansion of the cathedral rather than distinct parishes 
in the sense we now attach to them. 

Besides the urban churches, there were cemetery 
chapels, situated in burying-places and used for funeral 
services and Masses, and for anniversaries and other 
commemorations, as well as for the funeral agape, the 
observance of which continued for a long time. Some- 
times these were nothing more than covered buildings, 
capable of sheltering the priest, the altar, and a small 
congregation. If the congregation were numerous, it 
assembled in the open air within the bounds of the 
cemetery. It often happened, however, that the cemetery 
chapel was built near or over the tomb of a martyr. 
In such a case popular devotion attracted thither a mul- 
titude, who did not, however, limit the festival to a 
commemorative anniversary. The faithful loved to hold 
meetings, either liturgical or otherwise, on the sites where 
the heroes of the faith reposed. In order to shelter such 
assemblies, and with the desire of honouring the memory 
of those who were the occasion of them, edifices of con- 
siderable size and grandeur were constructed over the 
tombs of martyrs and apostles. If for any reason the 
relics of the martyr were not already contained within 
the sacred previncts, they were transferred to their new 
resting-place with a solemn ceremonial.*? This was, so to 
speak, a further interment—a depositio—but a triumphal 
one. On such occasions, besides the ordinary liturgical 
service, that is, the taking possession of the place for 
Christian worship, the festival of the dedication was 


1 Upon this subject, see De Rossi, Roma Sott., vol. ili. p. 454, ef seq. 
2 I confine my notices here to the translation of relics mentioned by 
St. Ambrose. 


402 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


associated with the translation of the relics of the saint, 
that is, with his taking possession of the monument 
which he was henceforward to occupy. 

There were, therefore, two kinds of churches, namely, 
the ordinary churches, which were merely places of meet- 
ing for liturgical worship, and those in which the bodies 
of the saints rested. The town churches belonged chiefly 
to the former category, as did also many of the country 
places jof worship. The second type must have been re- 
presented by but a small number of Christian edifices, 
if they were limited to those actually constructed over the 
tombs of the martyrs, relatively few in number, whose 
memory and cult had been preserved. By a sort of 
ritualistic fiction, however, it came soon to be recognised 
that a single saint could have a great number of tombs. 
Any relic whatever—a piece of linen saturated with his 
blood, a vessel containing oil drawn from the lamps in 
his sanctuary, a fragment of stuff detached from the 
pall of his sarcophagus—was sufficient to represent 
him at a distance from his resting-place. To possess-an 
object of this nature was to possess the body of the 
saint itself. To translate it and depose it in a church 
was equivalent to interring the body there.’ Thus repre- 
sentative tombs could be multiplied to any extent that 
might be desired. In this way the churches with relics 


1 The history has been known for a long time of the Basilica Romana 
of Milan, dedicated by St. Ambrose with the pignora of St. Peter and 
St. Paul, which were brought from Rome. This dedication was prior tp 
the year 386 (Ambros. Ep., 22; cf. Paulinus, Vita Ambr., 33). We must 
recall also the basilica of the same apostles constructed by Rufinus in his 
Villa of the Oak, near Chalcedon, and solemnly consecrated in the year 394 
with relics also from! Rome. But these instances are considerably less 
ancient than that of which an African inscription of the year 359 tells us. 
This was the case of a memoria in which there had been placed, in addition 
to the relics of certain local martyrs, de ligno crucis, de terra promissionis ubi 
natus est Christus, (pignora) apostolt Petri e Pauli (Audollent, in the 
Melanges de UV Ecole de Roms, vol. x. p. 441). 


THE DEDICATION OF CHURCHES, 403 


became soon as numerous as the rest—nay, even more 
numerous—until, their reputation having altogether ex- 
celled that of the others, it was impossible to think of 
a church without relics in its altar. When relics (pig- 
nora, sanctuaria) of the saints were not to be had, por- 
tions of the Gospel, and even consecrated hosts, were 
employed for the purpose.? 


§ 2—RomMAN DEDICATION RITEs. 


Formularies for the dedication of churches are not 
found in either the Leonian Sacramentary or that of 
Adrian.? The Gelasian Sacramentary, as is always the 
case, is more complete, but we cannot say beforehand 
whether it corresponds in this respect with Roman or 
Gallican usage, or whether it is a mixture of the two. 
The same may be said of the liturgical works of Frankish 
origin from the eighth century onwards. There is, more- 
over, so little agreement among them, that the question 
naturally arises whether the whole of the dedication 
formulary was fixed when they were copied. There must 
have still been a wide latitude in this respect. 

If we carry our researches further back than the eighth 
century, we find the earliest authority for Roman usage 
to be the letter from Pope Vigilius to Profuturus of Braga 


English Council of Celichyth [Chelsea—Tr.], held in 816, c 2: 
“Eucharistia . . . cum aliis reliquiis condatur in capsula ac servetur in 
eadem basilica. Et si alias reliquias intimare non potest, tamen hoc maxime 
proficere potest, quia corpus et sanguis est domini nostri Jesu Christi.” 

2 A dedication Mass occurs in the Leonian Sacramentary, i. 34 (Mura- 
tori, p. 308), but we must not confound such a Mass with the rites and 
formularies peculiar to the dedication itself, which must have taken place 


before the Mass. 


404 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


(538). We learn from this that about the middle of 
the sixth century the Roman Church had not yet a ritual 
for the dedication of churches. A church was: dedicated 
by the simple fact that Mass had been solemnly said 
within it. In the <ase, however,. of a church having 
relics, these had to be deposited in at before the saying 
of the first Mass. Aspersions with holy water, which 
form so important a part in the existing ritual, are only 
mentioned to be excluded.1 They found no place in Roman 
usage. 

About sixty years later the letters of St. Gregory 
mention the dedication of churches? somewhat frequently. 
In the metropolitan diocese of the Pope no rural church 
could be consecrated without his authorisation, and to 
this circumstance we owe the frequent mention of these 
ceremonies in the papal correspondence. The Liber 
diwrnus contains a score of formularies of the Roman 
usage. I can discover nothing in these documents 
which implies, everything considered, caps pet ritual than 
that referred to by Pope Vigilius.‘ 


1 “De fabrica vero cujuslibet ecclesiae, si dirnta fuerit et si in eo 
loco consecrationis solemnitas debeat iterari in quo sanctuaria non fuerint, 
nihil judicamus officere si per cam minime aqua exorcizata jactetur: quia 
consecrationem cujuslibet ecclesiae in qua sanctuaria non ponuntur cele- 
britatem tantum scimus esse missarum. Et ideo, si qua sanctorum 
basilica a fundamentis etiam fuerit innovata, sine aliqua dubitatione, cum 
in ea missarum fuerit celebrata solemnitas, totius ‘sanctificatio conse- 
crationis impletur, Si vero sanctuaria quae habebat ablata sunt, rursus 
earum depositione et missarum solemnitate reyerentiam sanctificationis 
pac ‘d 

* Greg. M., Ep., i. 56 (54); ii. 5 (9); iii. 19; vi. 22, 45 (43), 49 (48); 
viii. 4 (5); ix. 25 (45) ef. Dialog., iii. 30. 

3 Garnier’s edition, chap. v.; Roziere, 10-31. 

«We meet sometimes with, celebrated dedications absque missis publicte 
but these are cases of monastic oratories not open to the public, and where 
consequently, missae publicae could not be celebrated. As the edifice was 
neyer to serve for public Masses, it is quite natural that. these should net 
be gaid at the dedication. 


THE DEDICATION OF CHURCHES, 405 


We find a confirmation of this in comparing together 
the two most ancient ordines of dedication according to the 
Roman usage, The first has been hitherto unpublished,} 
and the second was edited by F. Bianchini in vol. iu. of 
his Anastasius, p. xlviii. The ceremony described in both 
of them is fundamentally the same, the differences between 
them arising from the fact that while one inserts the musical 
portions and omits the prayers, the other does the reverse. 
On the whole they supplement each other. Their titles are 
significant, There is no mention of the dedication; the 
translation of relics takes its place; and, in fact, almost 
the whole ceremony is taken up with it. Apart from 
these two rituals, we find in the Gelasian Sacramentary? a 
convocation formulary entitled Denunciatio cum reliquiae 
ponendae sunt martyrum, which corresponds to the ceremony 
in question. I will briefly describe it. 

The bishop, accompanied by his clergy, proceeds to fie 
place where are the sanctwaria. The choir, having sung a 
respond, the litany is said, followed by a prayer of the 
bishop. The latter then places the relics? on a paten on 
which a linen cloth was spread, and covers the whole with 
a silk veil. The procession then sets out for the church to 
be consecrated. The relics are borne either by the bishop 
himself or by a priest. During the progress of the procession 
a psalm is chanted by the choir, and on approaching the 
church the litany is begun. 

The bishop consigns the relics to the handa of the priests, 
and, accompanied by only two or. three clergy, enters the 
church. He begins with the exorcism of the water; having 


1 This is the manuscript of St. Amand. It will be found at the end 
of the present volume. baie 

2 II. 2; Muratori, vol. i. p. 635. 

2 The relics were usually placed in a box of precious metal. See De 
Rossi, Bull., 1872, pl. x.-xii.; de Lauritre, Bulletin Monumental, vol. liv. 
(1888), Note sur deux reliquatres, etc. 


406 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


mixed with it some drops of chrism, he uses this to make 
the mortar with which he will presently seal the altar-stone. 
With a sponge previously dipped in the exorcised water 
he washes the altar once only. Then leaving the church, 
he concludes the litany with a second prayer. Before 
re-entering the church, he asperses the people with what 
remains of the lustral water.’ 

The bishop now takes the relics, the door of the church 
is opened, and while he enters, followed on this occasion 
by all the people, a third litany is sung, and concluded by 
another prayer. When this is finished, and while the choir 
is chanting an antiphon, he divests himself of his planeta 
and proceeds alone to the altar, upon which he deposits the 
sanctuaria. Before closing the cavity (sepulchre, confession), 
he anoints the four internal angles of it. Then placing in 
position and sealing the stone of the tomb, he recites a 
prayer and anoints the stone once more at its centre and 
at its four corners. 

The altar is then covered, and the bishop, resuming his 
-vestment, recites a final prayer. The linen and sacred 
vessels, together with the altar cross, are then brought to 
him to be blessed. He proceeds thereupon to the sacrariwm, 
where the doorkeeper awaits him, holding a lighted taper 
in his hand. The bishop blesses this taper, and by it the 
whole lights of the church, which are immediately lit, and 
the Mass begins. | 

It is easy to see that this ritual is exclusively funerary. 
The tomb of the saint is prepared for him; he is brought 
thither, enclosed within it, and the interior and exterior of 
the sepulchre is anointed with a fragrant unguent. The 
idea of an embalmment is still more clearly expressed in 
the subsequent ceremonies, in which the anointing with 
fragrant oil is accompanied by fumigation with incense, 


1 This water is called, in the later rituals, Gregorian. 


THE DEDICATION OF CHURCHES. 407 


The Ordo of Verona mentions the aspersion of the church 
at the end of the ceremony, but this passage is suspected to. 
be an interpolation. In any case there is nothing like it in 
the other Ordo; even in that of Verona the aspersion is a 
mere afterthought added to the ceremony of the depositio. °* 

There would be, indeed, nothing extraordinary in the 
fact if it had been customary to asperse the walls of a new 
edifice. As early as the time of Pope Vigilius the faithful 
at Rome were in the habit of sprinkling holy water in their 
houses. The Liber Pontificalis testifies to the practice.? 
From the existing authorities, however, we cannot, I believe, 
conclude that this custom had been then, or even for a 
long time, extended to edifices consecrated for worship. 


§ 3.—GALLICAN DEDICATIONS. 


Having reconstructed, at least in its main outlines, 
the Roman ritual for the dedication of churches, I will 
endeavour to do the same in regard to the Gallican usage.’ 
It is no easy task, for no description has come down to 
us, and no liturgical text, if we do not take into account 


* As the Ordo of Verona has no reference elsewhere to the aspersion 
of the people with the remains of the exorcised water, before the door of 
the church, it is possible that it may here have that in view. The people 
and not the walls, are aspersed, and this in the interior instead of the 
exterior. In the other rituals, that which remains of the lustral water is 
simply poured out at the foot of the altar. It would appear that some 
importance was attached to its disappearance, probably to prevent its being 
used for some superstitious purpose. 

2 Vol. i. p. 127. 

3 As early as the beginning of the sixth century we find traces of a 
Gallican ritual for the dedication of churches. Conc. Aurel. [511], c. 10: 
“Ecclesias [Gothorum] simili quo nostrae innovari solent placuit ordine 
consecrari.” Dom Férotin asserts (Liber Ordinum, p. 506) that he has not 
been able to find in the Mozarabic books any rite for the dedication of 
churches, We gather, however, by some scattered fragments that the 
ritual included the use of salt and the anointing of the altar, two peculi- 
arities which are found in the Gallican rite as I give it here, 


408 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


books in which the Roman and Gallican rituals are more 
or less combined. 

An ancient commentary on the ritual of a dedication, 
published in the first instance by Martene, was attributed 
by him to Remigius of Auxerre, the head of the Episcopal 
School at: Rheims at the end of the ninth century. Although 
this attribution is not certain, the text to which the com- 
mentary is attached was assuredly in use in the ninth 
century, for it is found, almost word for word, in another 
Ordo, that of the Verona manuscript, of which I have spoken 
above. It immediately precedes there the Roman ‘ratte 
which I have just described. . 

The Sacramentary of Angouléme? of the end of the 
eighth or beginning of the ninth century contains, in regard 
to the dedication of churches, an Ordo fundamentally similar 
to the ritual of Remigius. It differs from it in only one 
important point, to which I will shortly refer. The prayers 
and other formularies contained in this Sacramentary and 
in that of Gellona, which is of nearly the same date,’ are 
‘the same as those of which the ritual of Remigius furnishes 
the series and the first words, 

Finally, the two ancient manuscripts, called respectively 
the :Gelasian Sacramentary and the Missale Francorum, 
contain the majority of these prayers, and even some 
rubrics which are absolutely identical with those implied 
or expressed in the Remigius ritual and the Ordo of 
Verona, We may therefore conclude that the whole of 


1 Dr. Magistretti has published the text of it, taken by him from a 
Milanese Pontifical of the ninth century, and from a Maintz Pontifical a 
little less ancient (Mon. Lit. Ambr., vol. i.). The Ordo Ambrostanus, pub- 
lished by the Rev. Father Mercati (Studie Testi, part 7, p. 21), from a Lucca, 
manuscript of the eleyenth century, gives indications, like the present 
Pontifical, of having been rehandled, 

2 Parisinus, 816. See this Ordo in the Appendix. | 

2 Delisle, Anciens Sacramentaires, Nos. 7 and. 15 (Mem. de V Acad, des 
Insor., vol. xxxii. part 1). 


THE DEDICATION OF CHURCHES. 409 


this ritual was in use in France at the beginning of the 
eighth century. 


1. Entrance of the Bishop. Introductory Prayers. 


The relics of the saints are in a place apart; an all- 
night vigil is kept before them. The church to be con- 
secrated is empty, but twelve candles are burning, ranged 
along the walls. A cleric shuts himself inside in order 
to open the church when the occasion arises. The bishop 
presents himself before the door, and touches the lintel 
with his pastoral staff (cambuta), while saying the antiphon 
(anthem), TZollite portas, principes, vestras, etc. The choir 
then chants a similar psalm, Domini est terra, at the end 
of which the door is opened, and the bishop enters, saying, 
Pax huic domu! Proceeding to the altar, the clergy 
following, all prostrate themselves there, while through the 
empty church the chant of the litany is heard resounding 
for the first time. The bishop then rises and recites the 
first prayer— 

Magnificare, Domine, Deus noster, in sanctis tuis; et hoc in templo 


aedificationis appare, ut qui omnia in filis adoptionis operaris, ipse semper 
in tua haereditate lauderis. 


2. The Ceremony of the Alphabet. 


The bishop then proceeds to the eastern corner on the 
left-hand side, and, passing in a diagonal line across the 
church, traces on the pavement with the end of his pastoral 
staff the letters of the alphabet. Then going to the right 
eastern corner, he repeats the ceremony in another diagonal 
line across the pavement. : 


1 The present custom is to trace the alphabet in Greek characters in 
the first line, and in Latin in the second. The ninth-century rituals do 
not note this distinction. The pavement is previously covered with ashes 
along the two diagonals, in order that the letters may be rendered visible, 


410 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


3. Preparation of the Lustral Water. 


Returning to the altar, the bishop implores the help of 
God, Deus in adjutorium meum intende, and then proceeds 
to the blessing of the lustral water. This ceremony begins 
with the exorcism and blessing, repeated separately over 
the water first, and then over the salt. The salt is then 
mixed with ashes, and the mixture sprinkled on the 
water in the form of a cross in three separate acts. The 
bishop then pours in wine, and recites the following 
prayer :— 

Creator et conservator humani generis, dator gratiae spiritalis, largitor 
aeternae salutis, tu permitte Spiritum tuum super vinum cum aqua 


mixtum; ut armata virtute caelestis defensionis ad consecrationem hujus 
ecclesiae vel altaris proficiat. 


4. Lustration of the Altar. 


Having dipped his finger into the lustral water, the 
bishop traces a cross at each of the four angles of the 
altar, and then makes the circuit of it seven times while 
aspersing it with a bunch of hyssop. The choir in the 
mean time chants the Miserere. 


5. Lustration of the Church. 


Still holding the bunch of hyssop, the bishop makes 
the circuit of the church thrice, sprinkling the lustral 
water on the walls, while the choir chant the three 
psalms, MMiserere, Exurgat Deus, Qui habitat in adjutorio 
Altissimi. Certain clerics despatched by him proceed to 
asperse the church on the exterior walls. The bishop then 


1 The Ordo of Verona says once only. At present this lustration is 
repeated three times. It is the bishop himself who now performs it before 
entering the church. 


THE DEDICATION OF CHURCHES, 411 


asperses the pavement while proceeding from the altar to 
the door, and then on a line at right angles to this across 
the middle of the church. 


6. The Consecrating Prayers. 


The bishop takes up a position in the middle of the 
church, and, facing the altar, recites two prayers, the latter 
being eucharistic in character— 


Deus qui loca nomini tuo dicata sanctificas, effunde super hanc 
orationis domum gratiam tuam, ut ab omnibus hic invocantibus te 
auxilium tuae misericordiae sentiatur. 

Dominus vobiscum.—Sursum corda.—Gratias agamus, etc. 

Vere dignum et justum est, aequum et salutare, nos tibi semper et 
ubique gratias agere, Domine sancte, Pater omnipotens, aeterne Deus, 
sanctificationum omnipotens dominator, cujus pietas sine fine sentitur; 
Deus, qui caelestia simul et terrena complecteris, servans misericordiam 
tuam populo tuo ambulanti ante conspectum gloriae tuae; exaudi preces 
servorum [tuorum], ut sint oculi tui aperti super domum istam die ac 
nocte; hancque basilicam in honorem sancti dllius sacris mysteriis 
institutam clementissimus dedica, miserator inlustra, proprio splendore 
clarifica; omnemque hominem venientem adorare in hoc loco placatus 
admitte, propitius dignare respicere; et propter nomen tuum magnum 
et manum fortem et brachium excelsum in hoc habitaculo supplicantes 
iibens protege, dignanter exaudi, aeterna defensione conserva; ut semper 
felices semperque tua religione laetantes constanter in sanctae Trinitatis 
fide catholica perseverent. 


7. The Anointing of the Altar. 


While the anthem Introibo ad altare Dei and the 
psalm Judica me Deus are being sung, the bishop proceeds 
to the altar and pours out at its foot the remainder of the 
lustral water. Having censed the altar, he anoints it three 
times—in the centre, and at the four corners—the first two 
with the ordinary blessed oil, and the third time with the 
holy chrism. During this ceremony the choir chant three 


antiphons suited to the rite— i 
25 


412 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


Erexit Jacob lapidem in titulum, fundens olewm desuper, 
etc.—Psalm: Quam dilecta tabernacula tua, 

Sanctificavit Dominus tabernaculum suwm,. etc. —Psalm: 
Deus noster refugium. 

Ecce odor filit mei, etc.—Psalm: Fundamenta ejus. 

During the anointing a priest makes continual circuits 
around the altar, swinging a censer, thus con@inping the 
censing begun by the bishop. 


8. The Anointing of the Church, 


The bishop, having completed the anointing of the 
altar, proceeds round the church, and anoints the walls 
once with holy chrism. 


9. Consecrating Prayers. 


Returning to the altar, upon which he places in the 
form of a cross kindled grains of incense, he recites, while 
these are burning, a consecrating prayer of the Gallican 
type, preceded by an invitatory— 


Dei Patris omnipotentis misericordiam, dilectissimi Fratres, depre- 
cemur}; ut hoc altarium sacrificiis spiritalibus consecrandum, vocis nostrae 
exorandus officio praesenti benedictione sanctificet; ut in eo semper 
oblationes famulorum suorum studio suae devotionis impositas benedicere 
et sanctificare dignetur; et spiritali piacatus incenso, precanti familiae 
suae promptus exauditor adsistat. 

Deus omnipotens, in cujus honorem altarium sub invocatione tui 
consecramus, clemens et propitius preces nostrae humilitatis exaudi, 
et praesta ut in hac mensa sint tibi libamina accepta, sint grata, sint 
pinguia et Spiritus sancti tui semper rore perfusa, ut omni tempore 
in hoc loco supplicantis tibi familiae tuae anxietates releves, aegri- 
tudines cures, preces exaudias, vota suscipias, desiderata confirmes, 
postulata concedas. | | 


THE DEDICATION OF CHURCHES. 413 


10. Blessing of Objects used in Worship. 


The subdeacons afterwards brought the linen, the sacred 
vessels, and the ornaments of the church, to the bishop 
to bless them. Special formularies are found for the bless- 
ing of the linen and the paten and chalice, the latter 
being consecrated by an anointing with the holy chrism. 


11. Translation of Relics. 


The clergy, headed by the bishop, then left the church 
and proceeded to the locality where the people were 
gathered together around the holy relics. These were 
translated with high ceremonial during the chanting of 
triumphal hymns: Ambulatis sanctt Dei, ingredimini in 
eivitatem, etc. The people followed the solemn cortége 
into the church, but when the bishop had reached the 
sanctuary, a veil was let fall behind him. He went 
alone to the depositio of the pignora, and while he was 
enclosing them in the altar the choir sang, as an anti- 
phon to the psalm Cantate domino canticum novum, the 
antiphon Hxultabunt sancti in Gloria. When the ceremony 
was over? the lights of the church were lit, and the bishop 
proceeded to make his preparation in the sacrariwm for 
celebrating Mass. 


- This ritual is in the main clear and logical. It fol- 
lows the line prescribed for initiation into the Christian 
mysteries, Just as the Christian is dedicated by water 
and oil, by baptism and confirmation, so the altar in the 
first place, and the church in the second, are consecrated 
by ablutions and anointing. When the church had 
been consecrated, the saints, represented by their pignora, 


1 Remigius mentions here the prayer, Deus qui ex omni coaptione 


414 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


were introduced into it, and then, in their turn, the 
assembly of the faithful. The latter portion corresponds 
with the Roman ceremony of the depositio, but it contains 
certain details which resemble those in the consecration 
of the altar by water and anointing. The Frankish 
liturgiologists of the eighth and ninth centuries, who 
took to meddling with the two rituals by combining 
them, were not always clever enough to avoid confusions 
and repetitions. More complications were the result in 
this case than in that of the ordination ritual. The same 
procedure was not everywhere adopted, and the Ordines 
which I publish exhibit different modes of combination. 
As for the existing Pontifical, it is the result of a still 
more complex operation. Taken as a whole, however, we 
recognise in it clearly the coexistence of the two rituals 
which I have described seriatim. 

The former of the two, a ritual of a funerary type, is 
purely and decidedly Roman, as we readily gather both 
from the documents themselves and by its agreement with 
what we know of ancient Roman practice in such matters. 
But the other ritual—a ritual of a baptismal character—can 
we say with certainty that it is purely of a Gallican type ? 

We must make here, I think, some distinctions, At 
the beginning and in the middle of this ceremony we 
meet with prayers which are more Roman than Gallican 
in type and style. I refer to the prayer Magnijicare, 
the consecrating prayers recited by the bishop in the 
middle of the basilica, the prayer Deus qui loca, and the 
eucharistic formulary Deus sanctificationum. It is pos- 
sible that these were borrowed from the Roman Liturgy. 
I would remark here, in the first place, that the prayer 
Magnificare is unknown to the Gelasian Sacramentary 


1 From some dedicatory Mass, and not from a specific ritual, because, as 
I have pointed out above, the Roman dedication did not consist of prayers 
of this nature apart from the Mass. 


THE DEDICATION OF CHURCHES. 415 


(No. Ixxxviii.) and the Missale Francorum, and, in the 
second, that the latter document does not begin the series 
of prayers assigned to the officiating minister until the 
Creator et Conservator, whose frequent repetitions are in 
the Gallican style; and thirdly, that it omits altogether 
the two consecrating prayers, Deus qui loca and Deus sanc- 
tificationwm. We have reason, therefore, to believe that 
these prayers were foreign to the original Gallican ritual. 
The elimination of them, however, does not in any way 
affect the character of the ceremony. The principal 
prayer, Deus omnipotens, in cujus honorem, is transferred, 
it is true, to the end, but this serves to give only more 
unity to the ritual, for in place of two consecrating 
prayers we have only one. 

As for the remaining portion, we find it touched upon 
—lightly, it is true—in a passage of Gregory of Tours, 
where the dedication of an oratory in honour of St. Allyre 
(Illidius) is dealt with. Gregory himself presided at the 
ceremony in his cathedral town. On the previous night 
the relics had been “watched” in the basilica of St. 
Martin, The bishop proceeded in the morning to the 
oratory, where he consecrated the altar.2 He then returned 
to the basilica, and, having taken the relics, translated 
them in procession to the oratory. The ceremonies 
assume here the same order as those in our second 
ritual. At Rome the ceremony would have begun by 
the fetching of the relics from the basilica where they 
had been provisionally placed. 

A most remarkable coincidence is found between 
the ceremony described and the Byzantine ritual pub- 
lished by Goar.® In this ritual the dedication and the 


1 Glor. Conf., 20. 

2 “Mane vero, venientes ad cellulam, altare quod erexeramus sancti- 
ficavimus.” 

* Kuchol., p. 832, et seq., following the text of the Barberini manuscript, 


416 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


deposition of the relics are quite distinct ceremonies, 
and took place usually on different days. The bishop 
began by sealing the table of the altar, which was 
placed either on columns or on a solid base. He made 
upon it the sign of the cross, and washed it, 
in the first instance, with baptismal water, and then 
with wine. He then anointed it with chrism (uépov), 
and finally fumigated it with incense. When the altar 
had been consecrated, he made a circuit of the church, 
swinging the censer, while a priest, walking behind him, 
anointed, in the form of a cross, the walls, columns, etc. 
The ceremony came to an end with the blessing of the 
linen, sacred vessels, lamps, and other objects used in 
worship. 

The depositio, which was preceded by a solemn vigil, 
was accomplished with all the ceremony possible.2? On 
arrival at the church, the chant Tollite portas, principes, 
vestras was sung. Before closing the tomb of the relics 
the bishop anointed it with chrism. . 

This summary is sufficient to impress upon us the 
relationship existing between the Greek ritual and our 
second Latin ritual. After all that we have seen of the 
relations between the Byzantine and Gallican Liturgies, 


1 Dionysius the Areopagite (Eccl. Hier., iy. 12) mentions the use of 
pdpoy in the consecration of the altar. 

2 At Constantinople the emperor took part in the procession, walking 
on foot behind his state chariot, in which the patriarch was seated holding the 
relics on his knees. Theophanius (pp. 217, 227, 228, 238, De Boor) describes 
in the same way dedications celebrated at Constantinople in the time of 
Justinian, in the jyears 537, 550, 551, 562. He also mentions the chant 
“Apare miAas, of &pxovtes, Suav. An ivory, preserved at ‘reves, represents 
one of these ceremonies, possibly that of St. Irene, at Galata, which was 
celebrated in 551. My reason for supposing this date is the presence of 
two patriarchs in the Imperial chariot. Now, Theophanius says that the 
dedication of 551 was presided over by the two patriarchs Menas of 
Constantinople and Apollinaris of Alexandria. See a representation (a 
bad one) of this object in the Revue de l’ Art Chrétien, vol. xxxi. p. 122. | 


THE DEDICATION OF CHURCHES. 417 


there can hardly be any doubt that it is a Gallican 
ritual we have before us.} : 

A question still remains to be answered. What is 
the origin of the ceremony of the alphabet? It is ua- 
known in the East; and in the West, as we have seen, 
it is not attested before the ninth century, even in the 
Frankish Liturgy. From that date it is difficult to trace 
it back to its true source, and to say whether it is 
Roman or Gallican. Sig. de Rossi? points out interesting 
relations between this singular rite and certain Christian 
monuments on which the alphabet appears to have a sym- 
bolical signification. He has removed all doubt as to the 
idea which suggested the ceremony. It corresponds with 
the taking possession of land and the laying down its 
boundaries. The saltire, or St. Andrew’s cross (crux decussata), 
upon which the bishop traces the letters of the alphabet, 
recalls the two transverse lines which the Roman sur- 
veyors traced in the first instance on the lands they 
wished to measure. The letters written on this cross are 
a reminiscence of the numerical signs which were combined 
with the transverse lines in order to determine the 
perimeter. The series formed by these letters, moreover, 
that is, the entire alphabet, is only a sort of expansion 
of the mysterious contraction AQ, just as the decussis, the 
Greek X, is the initial of the name of Christ. The alphabet 
traced on a cross on the pavement of the church is thus 
equivalent to the impression of a large signum Christi 
on the land which is henceforward dedicated to Christian 
worship. : 

This profound symbolism, as well as the ancient custom 
on which it is grafted, must go back to a time when 


1 But it is to be well understood that the portions indicated above 
as Roman must be omitted in order to reconstitute it in its original 
form. 

2 Bull., 1881, p. 140. 


418 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


barbarism was not yet dominant, and consequently far 
beyond the eighth century. This is all that can be said. 
There were Roman surveyors in other places besides Rome 
and Italy, and there is no indication that this curious trans- 
ference of their practices originated in Italy rather than 
in Gaul or Spain. 


CHAPTER XIII. 
THE CONSECRATION OF VIRGINS. 


§ 1—THE PROFESSION OF VIRGINS. 


THE different forms taken by the ascetic life in Christian 
antiquity succeeded one after another in the following 
sequence. In the earliest times individual asceticism was 
practised without its involving separation from the ecclesi- 
astical community and family life, or absence from the city 
and ordinary avocations. Experience having subsequently 
shown the difficulty of reconciling such conflicting duties, 
ascetics “retired from the world,’ and sought silence and 
solitude away from human habitations. This second stage 
is that of monks, or isolated anchorites. Finally, these 
ascetics or anchorites conceived the idea of living together, 
of forming groups of individuals drawn exclusively from 
persons of their own calling, isolated from the “world,” 
and even from ordinary Christians. It was thus that the 
ccenobitic life took its origin. 

It is merely with the first stage that I have to deal here, 
namely, that of the ascetics attached to the local church 
without segregation of any kind. Their ranks were recruited 
from both sexes, even at an early period; we note their 
presence even in the second century under various names, 
such as ascetae, eunuchs, continentes, encratitae, etc. The 


- 1 [have given the logical, which is, in the main, also the chronological 
order 


420 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


term “ascetic,” or “monk” (doxhrne, udvaxoc), in the fourth 
century was more frequently used in Greek-speaking 
countries to denote men; whereas in Latin, when these 
same terms were not employed, the word “confessor,” or, 
later on, “religious,” was used (confessor, religiosus).1 The 
women were designated by the name of me, or sacred 
virgins (wap0evor, virgines sacrae). 

This term, like the majority of those that Ponsa it, 
expressed the kind of renunciation which was most highly 
esteemed and sought after. We must be cautious in drawing 
comparisons between the modern “religious” of both sexes 
and their forerunners of a remote antiquity. The earlier 
examples cultivated ascetism for its own sake, and not asa 
favourable condition for meditation,” or for the exercise of 
works of charity, of preaching, and teaching. The Christian 
virgin who remained a virgin had performed the essential 
part of her supererogatory obligations. No special fervour 
was demanded of her, no extraordinary assiduity in attend- 
ing meetings for worship, nor any particular devotion 
‘to good works. It was only at a later date, when the 
first fervour of the Christian communities in general 
had somewhat abated, that an exceptional piety was 
looked for in those that practised continency. It is 
true that this idea developed rapidly, and ecclesiastical 


1 Confessor is the term used in the Roman Liturgy; see infra, p. 421, 
note 2: an epitaph (De Rossi, Bull., 1874, pl. vi.) of Tarquinii mentions 
a Luticius confessor; it is in this sense that the term is employed in 
the Councils of Elvira (c. 25), Arles (314, c. 9), and Toledo (400, ce. 
6, 9). 

2 St. Paul (1 Cor. vi.) adopts a standpoint more in harmony with our 
own. It should be noted that what he says with regard to virginity is 
in connection with the immediate coming of Christ: tempus breve est, 
praeterit figura hujus mundi. We should be careful to realise that 
Christian asceticism is in no way derived from this teaching of the 
apostle, Asceticism is anterior to Christianity, and is certainly not peculiar 
to it. TG 


THE CONSECRATION DF VIRGINS, 421 


legislation in that direction was upheld by or even prompted 
by the tendency of general opinion. Those who have given 
way to laxity do not regard with disfavour the small body 
of courageous souls who undertake to bear the burdens which 
they themselves will no longer attempt to lift. With 
regard to charitable works, the performance of such was 
considered incumbent either on the faithful in general, or 
on the community as represented by the clergy and their 
assistants—bishops, priests, deacons, deaconesses, and humbler 
ministers. 

The principal motive of the profession of virginity was the 
assumption that such a manner of life, being superior to the 
forces of nature, reflected special honour on Christianity.1 
The virgins of both sexes—but especially the women, on 
account of their peculiar frailty—were regarded as an 
honour to the Church, the most precious jewels in her 
crown. Thus, far from hiding them behind walls and 
gratings, special delight was taken by the Church in putting 
them forward. The confessors and the sacred virgins, to 
whom were added the widows who, after a short marriage, 
had remained steadfast in their profession of widowhood, 
constituted a sort of aristocracy in the community of the 
faithful, obtained special mention in their prayers,? and 
had a distinct place reserved for them in the church. Marks 
of respect were voluntarily shown them, and the matrons 
did not leave the sacred place of assembly without coming 
to ask the holy kiss of the consecrated virgins. 

The greatest freedom prevailed in regard to entering upon 


1 St. Ambrose draws a comparison between the Christian virgins and 
the Roman vestals. He points triumphantly to the inconsiderable number 
of the latter, and to the occasional and enforced nature of their occupations. 

2 In the Roman formulary of the prayer of the faithful, as it is 
preserved in the liturgy for Good Friday (cf. above, p. 175), the ascetae of 
both sexes are mentioned immediately after the clergy: “Oremus et pro 
omnibus episcopis . .. ostiartis, confessoribus, virginibus, viduis et pro omnt 
populo Det.” 


422 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


the virginal state. Its adoption was not marked by any 
special ceremony. A change was made in costume, garments 
of a more sober shape and colour being worn; and if the 
person had the true spirit of her vocation, a more retired mode 
of life was adopted. Christianity was practised with serious- 
ness and severity, without indulgence in any authorised 
or tolerated relaxations, and to the sacrifice of the pleasures 
of the flesh were added special austerities in the use of food, 
baths, and sleep. 

At a later date virgins, on entering upon their calling, 
were the objects of a special ceremony, which consisted 
of the bestowal of the veil, or velatio, to which was 
attached the idea of a kind of mystical marriage with 
Christ.2. After this ceremony the engagement was regarded 
as irrevocable, and it was no longer possible to contract 
a marriage, any violation of the vow constituting a sort 
of sacrilegious adultery. In the fourth century Imperial 
legislation confirmed ecclesiastical opinion on this point.8 
The age for the reception of the velatio was not at first 
definitely prescribed. It varied according to the judg- 
ment of the bishop,* or the custom of the country. In 
Africa, at the end of the fourth century, the veil was 


1 This was the practice of the earnest ascetics; but there were others, 
alas, too numerous, whose lives were not so orderly. The Fathers of the 
Church constantly inveigh against the consecrated virgins who compromised 
their profession by a most worldly exterior. Some were found who, haying 
lost their parents, or who for some reason were not living with their 
family, allowed themselves a “ protector,’ who shared their dwelling, to 
say the least. Public opinion appears to have been very tolerant of these 
disorders, for they had often to be denounced in sermons of the time. 

? This conception of virginal consecration explains why this ceremony 
should take place only in the case of women. 

3 Cod. Theod., Bk. IX., vol. 25. 

* Ambr., De Virg.,7. His sister Marcellina was still young when she 
was consecrated by Pope Liberius. The words which St. Ambrose attri- 
butes to Liberius on this occasion would lead us to believe that the 
Roman virgins usually received consecration before advanced age, 


THE CONSECRATION OF VIRGINS. 493 


given as early as the twenty-fifth year;! in Spain 
about the same time, the woman had to wait till her 
fortieth year. This latter limit helped to obviate many 
difficulties, and a law of 458% officially sanctioned it. 
In this manner the velatio lost much of its significance. 
Instead of being the inaugural act of a career, it was 
merely its crowning-point. Under the pretext of securing 
the fidelity of the spouses of Christ, they were only 
dedicated to Him at an advanced age. Popular opinion, 
it must be remembered, favoured this arrangement, and 
had even gone further in that direction, since some 
apocryphal writings protest that the age should be sixty 
or even seventy-two years.* 

The performance of the ceremony of the velatio was, like 
ordination, reserved for the bishop. It took place with great 
pomp on some solemn festival. In the curious discourse 
entitled Ad wirginem lapsam, which appears among the 
works of St. Ambrose,° the bishop reminds a virgin, who 
has lapsed, of her solemn consecration on Easter Day, 
surrounded by the white-robed neophytes holding lighted 
tapers. At Rome the solemn festivals chosen for the 
purpose were Christmas Day or the Epiphany, Easter 
Monday, and St. Peter’s Day,® on which occasions the 
Station was held at the basilica of the Vatican. 


1 Cod. can., 16. 

2 Council of Saragossa (held in 800), ¢. 8. 

% Nov. Majoriani, vi. 1. 

4 The age of sixty is mentioned by the writer of the Lib. Pont. (vol. i. 
pp. 239, 241); that of seventy-two by the false Constitutwm Silvestri (ibid.). 

5 Migne, Pat. Lat., vol. xvi. p. 367. 

6 Decretal of Gelasius (Jaffé, 636), ch. 12, compared with a rubric of 
the Gelasian Sacramentary (i. 103). These texts do not mention the 
festival of Christmas; Marcellina was, however, consecrated on that day. 
It is possible that when the observance of the Epiphany was introduced at 
Rome, which was not, I believe, till after Liberius, that the ceremony of 
the velatio virginum was transferred to that festival. 


424 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


§ 2—Tue RITES OF THE VELATIO VIRGINUM. 


1. The Roman Use. 


No ancient ritual of the velatio according to the Roman 
use: is extant, but the prayers for it are given in the © 
Sacramentaries. The following are those of the Leonian 
Sacramentary,! and. they were, doubtless, preceded by a 
litany :— ates 


Respice, Domine, propitius super has famulas tuas, ut virginitatis 
sanctae propositum quod te inspirante suscipiunt, te gubernante 
custodiant. 

Vere dignum ... aeterne Deus, castorum corporum benignus habitator 
et incorruptarum Deus amator animarum, Deus qui humanam substantiam, 
in primis hominibus diabolica fraude vitiatam, ita in Verbo tuo per quod 
omnia facta sunt reparas ut eam non solum ad primae originis innocentiam 
revoces, sed etiam ad experientiam quorumdam bonorum quae in novo 
saeculo sunt habenda perducas, et obstrictos adhue conditione mortalium 
jam ad similitudinem provehas angelorum; respice, Domine, super has 
‘famulas tuas quae in manu tua continentiae suae propositum collocantes, 
ei devotionem suam offerunt a quo ipsa vota sumserunt. Quando enim 
animus mortali carne circumdatus legem naturae, libertatem licentiae, 
vim consuetudinis et stimulos aetatis evinceret, nisi tu hanc flammam? 
clementer accenderes, tu hanc cupiditatem 3 benignus aleres, tu fortitudinem 
ministrares? Effusa namque in omnes gentes gratia tua ex omni natione 


1 Muratori, vol. i. p. 444. That of the Gelasian Sacramentary (ibid. 
p. 629) is rather longer, as is pointed :out farther on; that of the Missale 
Francorum is similar to that of the Gelasian Sacramentary, except for an 
omission of a few lines (vol. ii. p. 674). In the supplements of the Gre- 
gorian Sacramentary (vol. ii. p. 184) we find a much shorter formulary, 
but derived from that of the Leonian, with a termination resembling that 
of the Gelasian Sacramentary and the Missale Francorum. This circum- 
stance leads me to believe that the formulary has been shortened at the end 
in the Leonian Sacramentary. 

* “Hane flammam per liberum arbitrium hune amorem virginitatis, . 
Gel. M. Fr. 

* “Cupiditatem in earum corde.” Gel. M. Fr. 


THE CONSECRATION OF VIRGINS. 425 


quae est sub caelo in stellarum innumerabilem numerum Novi Testamenti 
haeredibus agoptatis, inter ceteras virtutes, quas filiis tuis non ex sanguin- 
ibus neque ex voluntate carnis sed de tuo Spiritu genitis indidisti, etiam 
hoc donum in quasdam mentes de largitatis tuae fonte defluxit. Ut cum 
honorem nuptiarum nulla interdicta minuissent ac super sanctum conju- 
gium initialis benedictio permaneret, existerent tamen sublimiores animae 
quae in viri ac mulieris copula fastidirent connubium, concupiscerent 
sacramentum, nec imitarentur quod nuptiis agitur, sed diligerent quod 
nuptiis praenotatur. Agnovit auctorem suum beata virginitas, et aemula 
integritatis angelicae illius thalamo, illius cubiculo, se devovit, qui sic 
perpetuae virginitatis est sponsus quemadmodum perpetuae virginitatis 
est filius. Implorantibus ergo auxilium tuum, Domine, et confirmari se 
benedictionis tuae consecratione cupientibus, da protectionis tuae munimen 
et regimen; ne hostis antiquus qui exceHentiora studia subtilioribus 
infestat insidiis ad obscurandam perfectae continentiae palmam per aliquam 
serpat mentis incuriam, et rapiat de proposito virginum quod etiam 
moribus decet inesse nuptarum. Sit in eis, Domine, per donum Spiritus 
tui, prudens modestia,} sapiens benignitas, gravis lenitas, casta libertas. In 
caritate ferveant et nihil extra te diligant; laudabiliter vivant, laudarique 
non appetant. Te in sanctitate corporis, te in animi sui puritate glorifi- 
cent. Amore te timeant, amore tibi serviant. Tu eis honor sis, tu 
gaudium, tu voluntas, tu in maerore solatium, tu in ambiguitate consilium, 
tu in injuria defensio, in tribulatione patientia, in paupertate abundantia 
in jejunio cibus, in infirmitate medicina. In te habeant omnia quem 
elegere super omnia.2 Et quod sunt professae custodiant, scrutatori 
pectorum non corpore placiturae sed mente. ‘Transeant in numerum 
sapientium puellarum; ut caelestem sponsum accensis lampadibus cum 
oleo praeparationis expectent, nec turbatae improvisi regis adventu 
praecedentium choro jungantur; occurrant, nec excludantur cum stultis ; 
regalem januam cum sapientibus virginibus licenter introeant ; et in oe 
tui perpetuo comitatu probabiles mansura castitate permaneant, 


2. Gallican Use. 


The Gallican form is obtained by the comparison of 
those texts of undoubted Roman origin with the Missale 


1 What follows, as far as elegere super omnia, is wanting in the Missale 


Francorum,. 
2 What ‘follows. is not found in the Gelasian Sacramentary and the 


Missale Francorum, 


426 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


Francorum, which contains a mixture of the two forms, 
and with the Missale Gallicanuwm Vetus. The service 
began with a prayer, preceded by its invitatory ':— 


Faventes, dilectissimi Fratres, his virtutibus quas praestare paucorum 
est, Deum semper pudicitiae castitatisque custodem acceptis eidem 
precibus oremus, ut hanc famulam suam omnibus saeculi inlecebris 
liberam carnalibus ac spiritu integram, Regis aeterni thalamo reser- 
vandam addita caelestis propositi virtute corroboret, et ad sexagesimum 
fructum quem propria devotione praesumit addat sua liberalitate cente- 
simum. 

Omnium quidem laudum atque virtutum sed praecipue castitatis 
adsertor, custos, auxiliator, effector dicatae tibi in sanctis corporibus pariter 
ac mentibus puritatis; qui virginitatem ideo plus intueris et diligis quia 
tibi origo virginitas; quique in hunc mundum natus ex virgine id in aliis 
probas quod in matre elegisti, atque adeo aptissime tibi sponso viro spon- 
sam virginem dedicamus; tu, Domine, tribue hanc puellae jam tuae 
semper optabilem magno proposito perseverantiam, et contra multiformis 
inimici instantia spiritum agitantes insidias indeflexam inexpugnabilemque 
constantiam, ut tibi debeat consummatione quae jam ante habuit bona 
voluntate. 


Then came the giving of the veil, accompanied by the 
benediction :— 


Accipe, puella, pallium, quod perferas sine macula ante tribunal domini 
nostri Jesu Christi, cui flectit omne genu caelestium et terrestrium et 
infernorum. 

Benedicat te conditor caeli et terrae, Deus Pater omnipotens, qui te 
eligere dignatus est ad instar sanctae Mariae matris Domini nostri Jesu 
Christi ad integram et immaculatam virginitatem, quam professa es coram ~ 
Deo et angelis sanctis. Idcirco serva propositum, serva castitatem per 
patientiam, ut coronam virginitatis tuae accipere merearis. Nune exoro 


1 I give here the formulary of the Missale Gallicanum Vetus, Muratori, 
vol. ii. p. 701. In the Missale Francorum (ibid., p. 673) the Roman canon 
Deus castorum is preceded by a formulary of similar import, but haying 
the invitatory placed after the prayer. , 


THE CONSECRATION OF VIRGINS. 427 


domini nostri Jesu Christi divinam misericordiam ut hanc virginem 
consecrare ac sanctificare dignetur usque in finem. Benedicat te Deus 
Pater et Filius et Spiritus sanctus omni benedictione spiritali, ut maneas 
sine macula sub vestimento sanctae Mariae matris domini nostri Jesu 
Christi. 


CHAPTER XIV, 
THE NUPTIAL BLESSING, 


TERTULLIAN! extols the happiness of that marriage which 
is cemented by the Church, confirmed by the oblation, 
sealed with the benediction, which the angels proclaim, 
and which is ratified by the Heavenly Father. Many other 
ancient writers also speak of marriages celebrated before 
the Church and blessed by her with more or less solemnity. 
No ecclesiastical law, however, obliged Christians to seek 
‘a blessing on their marriage. The benediction was a matter 
of custom or propriety, and although it subsequently became 
the rule, it was never a condition of validity. The marriage 
is independent of the rite. 

The rite has been subjected to many variations, according 
to the times and countries in which it was celebrated.? 
Nothing can be gleaned on this point either from the 
Ordines or from the ancient liturgical books, except the 
prayers of the nuptial Mass and those of the nuptial 
blessing. "We must come down as far as the time of Pope 
Nicolas I. to find a description with any details of the 


1 Ad Uxor., ii. 9. 

2 The Roman ritual now in use, after haying given a minimum of 
ceremonies and formularies, adds that, if there are any other praiseworthy 
customs or ceremonies in this or that country, the Council of Trent desires 
that they should be retained. 


THE NUPTIAL BLESSING. 429 


rites of marriage in the Latin Church.! The description 
occurs in his celebrated conference with the Bulgarians, held 
in 866. The acts which he mentions are divided into two 
categories, those which precede and those which accompany 
the nuptialia foedera. The first category contains— 

1. The betrothal, or espousal (sponsalia), the expression 
of the consent of the couple to be married and of their 
parents, to the projected marriage. 

2. The subarrhatio, or delivery of the ring by the bride- 
groom to the bride. 

3. The delivering over of the dowry, by written document, 


in the presence of witnesses. 
These are the preliminaries. The marriage ceremony 


itself comprises— 

1. The celebration of Mass in the presence of the 
newly married, who take part in the offering and are 
communicated. 

2. The benediction pronounced while a veil is held 
above their heads, 

3. The coronation on leaving the church,” 


a Responsa ad consulta Bulgarorum, c. 3: “ Post sponsalia, quae futu- 
rarum sunt nuptiarum promissa foedera, quaeque consensu eorum qui 
haec contrahunt et eorum in quorum potestate sunt celebrantur, et post- 
quam arrhis sponsam sibi sponsus per digitum fidei a se annulo insignitum 
desponderit, dotem utrique placitam sponsus ei cum scripto pactum hoc 
continente coram invitatis ab utraque parte tradiderit, aut mox aut apto 
tempore. . . ambo ad nuptialia foedera perducuntur. Et primum quidem 
in ecclesia Domini cum oblationibus quas offerre debent Deo per sacerdotis 
manum statuuntur, sicque demum benedictionem et velamen caeleste 
suscipiunt ... Verumtamen velamen illud non suscipit qui ad secundas 
nuptias migrat. Post haec autem de ecclesia egressi coronas in capitibus 
gestant, quae semper in ecclesia ipsa sunt solitae reservari. Et ita festis 
nuptialibus celebratis, ad ducendum individuam vitam Domino disponente 
de caetero diriguntur.” The Pope goes on to say that nothing of all this 
is essential to the marriage, that consent is sufficient, and is the only 
thing indispensable. 

2 The Pope takes note that these crowns are usually kept in the church. 
No doubt care was taken tv prevent the wearing of crowns which had been 
profaned by some superstitious use. 


430 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


All these rites are still found in modern uses. The 
nuptial ceremony at the present time comprises the cere- 
monies of the betrothal, as well as those of marriage properly 
so called. It begins by the declaration of consent, which, 
as the marriage follows immediately after, has here the 
character of an engagement de praesentt. The contracting 
parties, interrogated by the priest, publicly express their 
intention of being united in marriage." Then follows the 
subarrhatio, performed by the bridegroom, with a ring 
previously blessed, followed, in many places, by the con- 
veyance of the dowry, represented by a medal or picce 
of money. 

The whole of this constitutes the ancient ritual of 
the betrothal, which formerly took place in the family 
circle, and without the intervention of the priest. As 
to the ritual of the marriage itself, the present use 
and that of the ninth century both agree with that 
implied in the most ancient liturgical books. The nuptial 
Mass is met with in all the Roman Sacramentaries? 
The formularies of the prayers in them are naturally 
suited to the circumstances. It should be remarked that 
they presuppose the oblation to be made for the bride. 
The following is that of the Hane igitur in the Leonian 
Sacramentary ° :— 


1 At this point, in the Middle Ages, occurred the formulary Ego con- 
jungo vos in matrimonium, etc., which is, as may be seen, a sort of 
interpolation in the primitive ceremony. This formulary, of which the 
literal sense goes beyond the fact, has considerably contributed to a false 
idea of the nature of the religious marriage, and has given rise to the belief 
that the matrimonial tie depends on the authority of the priest. The 
Council of Trent (Sess. xxiv., De ref. mar., c. 1) mentions it without 
enforcing its use, 

* The Gallican books give no Mass. I find in them merely a benedictio 
thalami super nubentes, comprising an invitatory and a prayer, in the Bobbio 
Sacramentary (Mnrat., ii. p. 956). 

* Cf. the formularies of the Gelasian Sacramentary (Murat., i. p. 722) 
and of the Gregorian Sacramentary (added part, ibid., vol. ii. p. 245). 


THE NUPTIAL BLESSING. 431 


Hance igitur oblationem famulae tuae </ius, quam tibi offerimus pro 
famula tua la, quaesumus, Domine, placatus aspicias; pro qua majesta- 
tem tuam supplices exoramus, ut sicut eam ad aetatem nuptiis con- 
gruentem pervenire tribuisti, sic consortio maritali tuo munere copulatam 
desiderata sobole gaudere perficias, atque ad optatam seriem cum suo 
conjuge provehas benignus annorum, 


The nuptial benediction takes place after the Pater 
moster, before the fraction of the consecrated bread. A 
veil is held over the bride and bridegroom, and the 
officiating minister recites, first a simple prayer, then 
one of Hucharistic character. 


Adesto,! Domine, supplicationibus nostris, et institutis tuis quibus 
propagationem humani generis ordinasti benignus assiste; ut quod te 
auctore jungitur te auxiliante servetur. 

Vere dignum. . . . Pater,? mundi conditor, nascentium genitor, multi- 
plicandae originis institutor; qui Adae comitem tuis manibus addidisti, 
cujus ex oOssibus ossa crescentia parem formam admirabili diversitate 
signarent. Hinc ad totius multitudinis incrementum conjugalis thori 
jussa consortia, quo totum inter se saeculum colligarent, humani generis 
foedera nexuerunt. Sic enim tibi placitum necessario; ut quia longe 
esset infirmius quod homini simile quam quod tibi deo feceras, additus 
fortiori sexus infirmior unum efficeret ex duobus, et pari pignore soboles 
mixta manaret, dum per ordinem flueret digesta posteritas, ac priores 
ventura sequerentur, nec ullum sibi finem in tam brevi termino quamvis 
essent caduca proponerent. Ad haec igitur venturae hujus famulae tuae, 
Pater, rudimenta sanctifica, ut bono et prospero sociata consortio legis 
aeternae jura custodiat. Memineritque se, Domine, non tantum ad 
licentiam conjugalem sed ad observantiam Dei sanctorumque pignorum 
custodiae delegatam. Fidelis et casta nubat in Christo, imitatrixque 
sanctarum permaneat feminarum. Sit amabilis ut Rachel viro, sapiens 
ut Rebecca, longaeva et fidelis ut Sarra. Nihil ex hac subcisivus ille 
auctor praevaricationis usurpet; nixa fidei mandatisque permaneat; 
muniat infirmitatem suam robore disciplinae; uni thoro juncta contactus 
vitet illicitos. Sit verecundia gravis, pudore venerabilis, doctrinis caeles- 
tibus erudita. Sit fecunda in sobole, sit probata et innocens, et ad 
beatorum requiem atque ad caelestia regna perveniat. 


1 Leonian Sacramentary, Muratori, vol. i. p. 446, 
* Leonian and Gelasian Sacramentaries, ll. ce. 


432 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


This ceremony is the principal religious rite. Tt is 
by the name of the velatio nuptialis that the nuptial 
benediction is known in the old Leonian Sacramentary ; 
at the end of the fourth century Pope Siricius? speaks 
of the velatio conjugalis, St. Ambrose? says also that 
the marriage ought to be sanctified velamine sacerdotali 
et benedictione. Not long since it was still the custom in 
France to hold the veil (palliwm, paleum, poéle) extended 
over the married pair during the blessing, but this 
custom, not being mentioned in the Roman ritual, is fast 
disappearing.® 

The coronation of the newly wedded, which still 
occupies such an important place in the Greek rite, has 
also been given up in the West. 

I have already stated that the old Merovingian books 
do not contain the marriage rite. The Gallican use, 
however, has, I believe, left a trace of it in the later 
Missals, in the benediction which is pronounced over the 
bride and bridegroom after the communion. Of the 
three ancient Roman Sacramentaries, the Gelasian, in 
which we so often find Gallican prayers, is the only 
one which contains a formulary of this nature. We 
have seen, moreover, that benedictions at the time of 
communion form an important feature in the Gallican 
liturgical system. The following is the formulary in the 
Gelasian Sacramentary :— 


1 Decretal at Himera, c. 4. 

PED, Side Ue 3 

* This is one of those ancient Roman rites which were better rbily a 
in France than in Italy, and which disappeared when the modern Roman 
use was of late years adopted. 

* The formulary Deus Abraham ... is now pronounced after the Ite 
missa est, at the moment prescribed for the blessing of the people in the 
Roman use. In the Gelasian Sacramentary the benediction of the newly 
married is placed immediately after the communion, before the prayer 
post communtionem. 


THE NUPTIAL BLESSING. 433 


Domine sancte, Pater omnipotens, aeterne Deus, iteratis precibus 
te supplices exoramus, pro quibus apud te supplicator est Christus: 
coniunctiones famulorum tuorum fovere digneris, benedictiones tuas 
excipere mereantur, et filiorum successibus fecundentur. Nuptias eorum 
sicuti primi hominis confirmare dignare; avertantur ab eis inimici omnes 
insidiae, ut sanctitatem Patrum etiam in ipso coniugio imitentur, qui 
providentia tua, Domine, coniungi meruerunt. | 


It is interesting to note that the nuptial ritual de- 
scribed by Pope Nicolas is neither more nor less than 
the ancient Roman marriage rite, without the sacrifice, 
or rather with the substitution of the Mass for the 
pagan sacrifice. The Romans themselves distinguished 
between the preliminary engagement or betrothal and 
the nuptial ceremony proper. Their rite began by the 
mutual engagement, which was contracted by both parties | 
in presence of each other in a set form of words. This 
engagement was marked by the delivery of the ring, or 
subarrhatio; then followed the drawing up of the marriage 
contract, accompanied by gifts from the bridegroom to 
the bride. All this took place in the presence of the 
friends of the family, who were afterwards entertained 
at a banquet. 

On the morning of the marriage the gods were at first 
consulted by the taking of auspices. At a later date the 
divination of the haruspex, which presupposed a sacrifice, 
was substituted for the auspices. On the previous evening 
the woman had laid aside her maiden dress and had assumed 
the garments of a bride. Her head was covered with the 
flammeum, or red-coloured veil, which, with the exception 
of the colour, was the same as that worn by all married 
women. It is from this obnubilatio capitis that the terms 
nubere, nuptiae, nuptials, are derived. The bride’s hair was 
divided into six plaits, and her head crowned with flowers 
which she herself had gathered. A similar floral crown 
was also worn by the bridegroom. 


434 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


The invited guests having assembled, the haruspices came 
to announce the result of their divinations. The bride and 
bridegroom then expressed their consent to the union, and 
the contract was signed (tabulae nuptiales) ; the pronuba then 
caused them to take each other’s hands. At this point came 
the unbloody sacrifice of the confarreatio, an offering of 
fruits and of a wheaten loaf. While this was proceeding, 
the married couple were seated on two chairs bound together 
and covered with the skin of the sheep which had been 
slaughtered for the divination. While the priest recited the 
prayer the bride and bridegroom made the circuit of the 
altar, walking towards the right. A bloody sacrifice then 
took place, an ox or a pig being immolated on the altar of 
a temple. The guests then shouted Feliciter! and the bride’s 
father gave a great feast. At nightfall the bride was con- 
ducted with much ceremony to the house of her husband. 

From this cursory description it will be evident that, 
with the exception of the rites of a purely religious character, 
especially those of the haruspex and the sacrifices, the 
whole of the Roman marriage ritual has been preserved in 
the Christian ceremony. Even the flammewm and the crowns 
have found their place in it. This instance of the adoption 
of a pagan custom does not stand alone. Essentially 
conservative, the Church in these matters merely modified 
that which was incompatible with her faith. 


CHAPTER XY, 
THE RECONCILIATION OF PENITENTS. 


SINNERS who had been excluded by ecclesiastical authority 
from the society of the faithful, either for faults which they 
themselves had acknowledged to the Church with more or less 
publicity, or which had been brought home to them in some 
other manner, could only regain admission by the way of 
penance. The first step in that direction was the petition 
for rehabilitation, that is to say, for admission into the 
number of the penitents. It was not easily granted; some- 
times, even when it was accorded, the penitent was given 
to understand that the expiation for his fault must be 
continued till the day of his death. It was never granted 
more than once to the same individual. Throughout the 
whole time of his penance the sinner had to live under 
much the same conditions as the professed ascetics, He 
could neither marry nor fulfil the conditions of a marriage 
already contracted. He had to renounce his military or 
ecclesiastical career, as the case might be, as well as 
participation in public functions; he was made to practise 
austerities in eating, drinking, dress, and in the use of the 
bath; he had to be frequently at church, and his life, in 
short, was that of a monk. The whole difference betweer 
the state of a monk in the world and that of a penitent 


436 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION, 


lay in the fact that a monk had freely chosen his manner 
of life, whereas for the penitent it was a condition of 
rehabilitation,’ 

Such was the discipline with regard to offenders in the 
fourth and fifth centuries, but it was not long before it was 
mitigate¢ and so modified that, except m extremely rare 
cases, the penance lost all its external formalities, and ceased 
to have any place assigned to it in public worship, 

In early times it had its accompanying ritual, the forms 
of which closely resembled those of Christian initiation. 
The penitent was regarded in the main as a Christian who 
had lost his initiation and was labouring to recover it. 
Penance was, as it were, a beginning again of the novitiate, 
or the catechumenate, except that the questionings, the 
scrutinies, and the exorcisms were replaced by ascetic 
exercises. Just as there was a doctor audientiwm, or head 
catechist, assisted by a staff of exorcists, so there was, in 
certain churches, at all events, a penitentiary priest, with 
clerks under him, who were entrusted with the care of the 
penitents, and were responsible for the sincerity of their 
expiation. In church, the penitents, like the catechumens, 
constituted a group by themselves, and were dismissed at 
the same time as the latter, that is, before the celebration of 
the holy mysteries. When at length their time of probation 


1 It should be noted that the monastic state did not, like the penitent, 
preclude the taking of Holy Orders. The three or four stages of penitential 
discipline in the East were never observed in Latin countries (Funk, Theol. 
Quartalschrift, 1886, p. 373, et seq.). We may even question, if in the 
East they were of universal observance. ‘The Apostolic Constitutions and 
Canons do not mention them, neither does the Council of Antioch (341) 
nor St. John Chrysostom. In Syria we see, both by the writings of 
St. John Chrysostom and Book II. of the Apostolic Constitutions, that great 
leniency was shown towards penitent sinners. The Constitutions (ii. 16) 
assign, in proportion to the offence, a greater or lesser duration for the 
penitential exercises; but the maximum length of time is seyen weeks, 
This duration is that of the Oriental Lent, and also of that apparently 
observed in Rome during the seventh century. Of. infra, p. 438, 


THE RECONCILIATION OF PENITENTS, © 437 


was ended, they were solemnly readmitted into the body 
of the faithful, just as they had been solemnly introduced 
into it at the time of their baptismal initiation. There was 
even a coincidence of time in the two ceremonies, for both 
took place immediately before the Easter festival. 

But few traces have come down to us from these early 
times of the ritual in use for the admission to the number 
of the penitents. It was necessary first to have acknowledged 
the faults for which the penance was sought. We gather 
from the life of St. Hilary of Arles’ (f+ 447) that the 
bishop gave an address, laid his hands on the penitents, 
and recited a prayer. The Council of Agde (506) also 
mentions the imposition of hands,*? to which was added 
the giving of the hair-shirt. After this ceremony, the 
penitents were obliged to wear mourning, the form of 
which differed according to the customs of the country in 
which they lived.’ 

At Rome, the purely unmixed liturgical books, that is, 
the Leonian Sacramentary and that of Adrian, are absolutely 
silent with regard to the penitential rites* The Gelasian 
Sacramentary takes for granted that, at the beginning of 
Lent, the penitents entered a monastery, which ene) did 
not quit till Maundy Thursday.° 


P'S, 17. 

2 «Paenitentes, tempore quo paenitentiam petunt, impositionem manuum 
et cilicium super caput a sacerdote, sicut ubique constitutum est, conse- 
quantur” (can, 15). 

7 In Gaul, by shaving the head (Council of Agde, loc. cit.); in Spain 
both hair and beard were allowed to grow (Isidore, De Eccl. Off., ii. 17). 

4 In the Leonian Sacramentary, this may be owing to the mutilation of 
the manuscript. 

5 It may well be asked, seeing the silence of the two other Sacra- 
mentaries on the subject, if we are not here confronted with a ritual 
which is Gallican rather than Roman. But this hypothesis is set aside 
by the diction of the prayers, ana by the mention of the Wednesday tn 
capite jejunit, which, at the time of the transcription of the Geiasian 
Sacramentary, was still characteristic of Roman usage. 


438 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


On the Wednesday! im capite jejuni, which we now 
call Ash Wednesday,? the penitent presented himself be- 
fore the priest in the early morning, that is, before the 
procession to the stational Mass, and received from him 
a hair-shirt, in which he was clothed during the recital of 
a prayer, the text of which is not given. This is in 
the main the same ceremony as that prescribed by the 
Council of Agde. There is no reason to doubt that in 
Rome this ceremony may not have been in use much 
earlier than the seventh century. The more modern 
element in it is the choice of Ash Wednesday for its 
performance, and also the seclusion of the penitent in 
a monastery. As late as the middle of the fifth century 
the penitents at Rome were left to themselves, and were 
neither secluded nor subjected to official supervision.® 

The custom of seclusion naturally obviated the solemn 
dismissal of the penitents (missa paenttentiwm) at the 
public Mass. The Latin Sacramentaries have preserved 
no vestige of this usage, but in the Greek books, and 
especially in the Apostolic Constitutions, it is other- 
wise, for in them we note the group of penitents, present 


1 Sacram. Gel., i. 16. Ordo agentibus publicam paenitentiam. Suscipis 
eum IIII. feria mane, in capite Quadragesimae, et cooperis eum cilicio, oras 
pro eo et inclaudis usque ad Caenam Domini. Qui eodem die in gremio 
praesentatur ecclesiae; et prostrato eo omni corpore in terra, dat orationem 
pontifes super eum ad reconciliandum, in quinta feria Caenae Domini, sicut 
ibi continetur. 

* Neither the Gelasian Sacramentary nor the Ordo I. of Mabillon, which 
describes the station of the Wednesday in capite jejunii, mentions the bene- 
diction or the imposition of ashes; but the existing ceremony is given at 
length in the Ordines of the twelfth century. It corresponds with a wider 
conception of penance. All the faithful, clergy and laity, adopt the 
attitude of penitents for the Lenten season, and receive the imposition of 
ashes, which are, like the hair-shirt, the symbol of a state of penitence. 
Such an idea, particularly in relation to the clergy, is irreconcilable with 
the ancient penitentiary legislation observed in Rome down to the ninth 
century. 

* Sozomen, H. £., vii. 16. 


THE RECONCILIATION OF PENITENTS. 439 


at the beginning of the meeting, as coming forward at 
the summons of the deacon, and as leaving the sacred 
building after a special prayer, followed by the bishop’s 
blessing. This custom was still observed at Rome in the 
middle of the fifth century, as we have Sozomen’s’ express 
authority for this. 

The final ceremony—that of reconciliation—is found in 
the Gelasian Sacramentary,” with very copious formularies. 

By the help of this text we can imagine ourselves 
at Rome on Maundy Thursday, the day specially set 
apart in that city for the reconciliation of penitents.3 
Mass begins without any singing—that is to say, with- 
out the chanting of the Introit*—and without the Pope’s 
salutation of the congregation by the Dominus vobiscum. 
He recites an introductory prayer,> after which a deacon 
brings before him the penitents,° who prostrate themselves 
full length in the centre of the church. The deacon then 
addresses the Pope as follows :— 


Adest, o venerabilis pontifex, tempus acceptum, dies propitiationis 
divinae et salutis humanae, qua mors interitum et vita accepit aeterna 
principium, quando in vinea Domini Sabaoth sic novorum plantatio 


1 Doe. cit. Cf. supra, p. 171. 

2 J, 38: “ Orat. in quinta feria. Eodem die non psallitur, nec salutat, 
id est non dicit Dominus vobiscum; et reconciliatio paenitentis.” Three 
prayers follow, then: “Ordo agentibus publicam paenitentiam. Egreditur 
paenitens de loco ubi paenitentiam gessit et in gremio aos gare: ecclesiae, 
prostrato omni corpore in terra, et postulat in his verbis diaconus.” 

2 Letter of Innocent to Decentius, c. 7; ef. Lib. Pont., vol. i. p. exi. 

4 The Kyrie Eleison is no doubt suppressed because it comes so shortly 
after; the same applies to the Gloria in excelsis. All these details, more 
or less definitely given, are contradicted by the Ordines of the ninth century, 
which imply that the Mass began in the usual way. The latter contain, 
moreover, no vestige of the reconciliation of penitents on Maundy Thursday. 
It is possible that this ceremony a have been abandoned in the course 
of the eighth century. 

5 The Gelasian Sacramentary gives three different forms of it, which 
are evidently alternatives. 

* The rubric and the formularies are always in the singular. 


440 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


facienda est ut purgetur et curatio (?) vetustatis, Quamvis enim a 
divitiis bonitatis et pietatis Dei nihil temporis vacet, nunc tamen et 
largior est per indulgentiam remissio peccatorum et copiosior per 
gratiam adsumptio renascentium. Augemur regenerandis, crescimus 
reversis; lavant aquae, lavant lacrymae; inde gaudium de adsump- 
tione vocatorum, hine laetitia de absolutione paenitentium. Inde est 
quod supplex tuus, postea quam in varias formas criminum neglectu 
mandatornm caelestium et morum probabilium transgressione cecidit, 
humiliatus atque prostratus prophetica ad Deum voce clamat, dicens: 
Peccavi, impie egi, iniquitatem fect, miserere met Domine, evangeli- 
cam vocem non frustratoria aure capiens: Beati qui lugent, quoniam 
ipst consolabuntur. Manducavit, sicut scriptum est, panem doloris; 
lacrymis stratum rigavit; cor suum luctu, corpus adflixit jejuniis, ut 
animae suae reciperet quam perdiderat sanitatem. Unicum itaque 
est paenitentiae suffragium, quod et singulis prodest et omnibus in 
commune succurrit. Hic ergo dum ad paenitudinis actionem tantis 
excitatur exemplis, sub conspectu ingemiscentis ecclesiae, venerabilis 
Pontifex, protestatur et dicit: Jniquitates meas ego agnosco et delictum 
meum contra me est semper. <Averte faciem tuam a peccatis meis, 
Domine, et omnes iniquitates meas dele. Redde mihi laetitiam salu- 
taris tui et spiritu principali confirma me. Quo ita supplicante et 
misericordiam Dei adflicto corde poscente, redintegra in eo, apostolice 
Pontifex, quicquid diabolo scindente corruptum est; et orationum 
tuarum patrocinantibus meritis, per divinae reconciliationis gratiam 
-fac hominem proximum Deo; ut qui antea in suis perversitatibus 
displicebat, nunc jam placere se Domino in regione vivorum! devicto 
mortis suae auctore gratuletur. 


The Pope? then admonishes the penitent, either in 
person or through a priest, and after that recites a prayer, 
followed by another of Eucharistic character °— 


Adesto, Domine, supplicationibus nostris et me, qui etiam miseri- 
cordia tua primus indigeo, clementer exaudi; ut quem non electione 


1 Here the Sacramentary adds cum, which has no sense. 

% Post hoc admonetur ab episcopo sive alio sacerdote ut quod paenitendo 
diluit iterando non revocet. Inde vero has dicit orationes sacerdos super 
eum. 

* This part of the formulary is found among the supplements of the 
Gregorian Sacramentary (No. 99), the variants of which are noted a on the 
next page. 


THE RECONCILIATION OF PENITENTS. 4.41 


meriti sed dono gratiae tuae constituisti operis hujus ministrum, da 
fiduciam tui muneris exequendi, et ipse in nostro ministerio quod tuae 
pietatis est operare.} 

[Vere dignum ... aeterne] Deus, humani generis benignissime 
conditor et misericordissime reformator; qui hominem invidia diaboli 
ab aeternitate dejectum unici Filii? tui sanguine redemisti, vivifica 
hune famulum tuum? quem tibi nullatenus mori desideras, et qui non 
derelinquis devium, adsume correptum. Moveant pictatem tuam, 
quaesumus, Domine, hujus famuli tui lacrymosa suspiria. Tu ejus 
medere vulneribus, tu jacenti manum porrige salutarem, ne Ecclesia 
tua aliqua sui corporis portione vastetur, ne grex tuus detrimentum 
sustineat, ne de familiae tuae damno inimicus exultet, ne renatum 
lavacro salutari mors secunda possideat. Tibi ergo, Domine, supplices 
preces, tibi fletum cordis effundimus. Tu parce confitenti, ut‘ in 
imminentes paenas sententiamque futuri judicii te miserante non 
incidat.. Nesciat quod terret in tenebris, quod stridet in flammis; 
atque ab erroris via ad iter reversus justitiae, nequaquam ultra novis 
vulneribus saucietur; sed integrum sit ei atque perpetuum et quod 
gratia tua contulit et quod misericordia reformavit.® 


The Gallican books furnish us merely with a single 
prayer, with its invitatory, for the reconciliation of peni- 
tents. It is preserved at the end of the Bobbio Sacra- 
mentary,® but the manuscript is in a very bad condition. 
At the time when these books were drawn up, the peni- 
tential discipline, especially in Gaul, had been subjected 
to very considerable external modifications.? 

I may here make a passing reference to an ancient 


1 There is a second prayer here; but the general character of the Roman 
ceremonies leads us to regard it as an alternative. 

2 Filit supplied from the Gregorian Sacramentary. 

3 Hunc famulum tuum Greg.: itaque Gel. 

4 Ut... incidat] Greg.: “Ut sic in hac mortalitate peccata sua te 
adjuvante defleat qualiter in tremendi judicii die sententiam damnationis 
aeternae evadat, et nesciat, etc.” 

5 Here the Gelasian Sacramentary gives a fresh group of formularies, 
three prayers, and a Eucharistic prayer; these alternatives do not appear 
in the Gregorian supplement. 

6 Muratori, vol. ii. p. 966. 

7 For the variations of the penitential discipline in Gaul and in the 
British Isles, see Malnory, Luxovienses Monacht, p. 62, et seq. (Paris, 1894). 


442 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


office known as the ceremony of Indulgence, which took 
place in Spain on Good Friday, the same day on which 
apparently the solemn reconciliation of penitents was held 
from very early times at Milan.1 This ceremony was pre- 
scribed by the fourth Council of Toledo (633), and all the 
details of it are found in the Mozarabic Missal. 

After a few preliminaries, among which are the re- 
proaches, Popule meus, quid fect tidbit, now forming part of 
our Good Friday service, the office begins by three lessons, 
one drawn from the Prophets (Isa. lil. 53), one from the 
Epistles (1 Cor. v. 6), and one from the Gospels. It was 
the Gallican custom, as we see also from the Lectionary 
of Luxeuil, to read the Passion from a composite text, a 
sort of Diatessaron, in which the narratives of the four 
evangelists were combined. This consecutive account was 
distributed between the various offices of Maundy Thursday 
and Good Friday. At the service of Indulgence this lection 
began by the words, Mane autem facto, cena pura, consiliwm 
inierunt® After these lections followed the actual ceremony 
called the Indulgence. Those present, who are indis- 
criminately described as penitents, are thrice invited to 


1 This follows, I think, from St. Ambrose’s twentieth letter: “ Erat 
autem dies quo sese Dominus pro nobis tradidit, quo in Ecclesia paenitentia 
relaxatur.” 

2 Can. 6: “Oportet eodem die mysterium crucis, quod ipse Dominus 
cunctis annuntiandum voluit, praedicare atque indulgentiam criminum 
clara voce omnem populum postulare, ut paenitentiae compunctione mundati 
venerabilem diem dominicae Resurrectionis remissis iniquitatibus suscipere 
mereamur, corporisque ejus et sanguinis sacramentum mundi a peccato 
sumamus.” . 

3 Matt. xxvii. 1. The words cena pura, which do not form part of the 
text of Holy Scripture, are a very ancient designation of Good Friday. 
They are met with in a book on the paschal computation drawn up at 
Rome in the fourth century (Krusch, Der 84jahrige Ostercyclus, p. 234). 
The text Mane autem facto is assigned in the Luxeuil Lectionary to the 
office of Secunda, a morning office, corresponding to that of Prime, in the 
Roman hours, 

* The Liber Ordinum itself contains this service, but it is not there given 
with such precision and clearness as in the Mozarabic Missal. 


THE RECONCILIATION OF PENITENTS, 443 


prostrate themselves and invoke the Divine mercy. The 
formularies preserved closely resemble that of the Missa 
paenitentiwm in the liturgy of the Apostolic Constitutions. 

The archdeacon, then addressing the assembly, both 
clergy and laity, calls upon them to cry out, Indulgentia he 
When these cries have ceased, the archdeacon directs the 
minds of all present to the “Good Shepherd who giveth 
His life for the sheep,” and then invites them to unite 
in prayer. The bishop then begins a kind of rhythmical 
litany, to which the congregation respond by fresh cries of 
Indulgentia ! 


Te precamur, Domine,—Indulgentia ! 
Procedat ab Altissimo—Indulgentia ! 
Succurrat nobis miseris—Indulgentia ! 
Delicta purget omnibus—Indulgentia ! 
Praestetur paenitentibus—Indulgentia ! 
Patrona sit lugentibus—Indulgentia ! 
Errantes fide corrigat—Indulgentia! 
Lapsos peccatis erigat—Indulgentia ! 
Te deprecamur, Domine,—Indulgentia! 


A prayer in the form of a collect follows, pronounced by 
the bishop in the name of all present, in which he appeals 
to the Divine mercy in favour of the penitents. 

The cries of Jndulgentia arise afresh, followed by the 
litany, and the bishop’s prayer, with other formularies, 
but in the same order. This series being terminated, it is 
taken up a third time; but at the end of the latter the 
final prayer is omitted, and the service is continued by the 
Adoration of the Cross and the Mass of the Presanctified, 
much as in the present use. 


1 The rubric of the present Mozarabic Missal takes for granted that 
these cries are regulated, and not spontaneous; the first time they are not 
to be repeated more than three hundred times; the second, not more than 
two hundred; and the third, not more than one hundred times. 


ZG 


444 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


The ceremony of the Indulgence is easily separated from 
the other parts of the service. It comprises three acts: 
the prayer of the penitents themselves, the intercession 
of the congregation in their favour, the prayer addressed 
in*his own person by the bishop to the Divine mercy. The 
liturgical books do not distinguish clearly between the 
penitents and the general body of the congregation. At 
the opening of the service every one? appears to be in 
the position of a penitent; but, later on, in that of an 
intercessor. But the parts must be distinguished if we 
wish to trace back this ritual to its primitive meaning. 
In early times the penitent could not re-enter the com- 
munity of the faithful without their expressed consent. 
When it was not spontaneously manifested, it was the office 
of the bishop to evoke it. The scene is described in a 
passage of Tertullian? narrating the procedure of Pope 
Callixtus at the reconciliation of a repentant sinner— 

“Thou dost usher into the church the penitent adulterer, 
who comes to petition the assembly of the faithful. Behold 
‘him, clad in a hair-shirt, covered with ashes, in garments 
of mourning such as to excite horror. He prostrates him- 
self in the midst of the congregation, before the widows, 
before the priests. He lays hold on the hem of their 
garments, he kisses their footprints, he clasps them by the 
knees. Meanwhile, thou dost address the people, thou dost 
excite public pity for the sad lot of the suppliant. Good 
shepherd, blessed Pope, thou dost relate the parable of the 
lost ‘sheep, that they may bring thee back thy wandering 
she-goat;® thou dost promise that it shall no more escape 
from the flock,” ete. | 


1 Compare this with what has been stated on p. 438, note 2, as to the 
origin of the ceremony of the Ashes. 

* De Pudicitia, 13. . 

* We must not forget that this description is caricature. Tertullian, 
who was @ bitter opponent of Pope Callixtus and his decree concerning 
penitence, is here doing his best to turn it into ridicule, 


THE RECONCILIATION OF PENITENTS. 445 


Between this picture and the ritual of the Mozarabic 
Missal there is the difference which in matters of this 
nature separates the third century from the sixth. But 
the cries of Indulgentia which on Good Friday once rang 
through the Churches of the Visigothic kingdom are directly 
descended from the cries of pity which the persevering 
faithful of old times raised, either spontaneously, or at the 
exhortations of the bishop, when a repentant sinner came to 
beg for readmission into the Christian assembly. 


1 A theory has been put forward of late (Hugo Koch, Theolog. Quartal- 
schrift, 1900, p. 481) that the dismissal (missa) of the Penitents was never 
customary in the West. It is deduced from Sozomen and from the silence 
of Western documents. But,on the contrary, Sozomen clearly describes a 
missa paenitentium. He shows us the penitents in the place set apart for 
them in the Church, and adds that they are dismissed rAnpwheloys Tis Tov 
@covd Acitovpyias, wy meTarxovTes BY piotras Oguis. In this expression, the 
accent must be put, I think, on the final words, which convey a distinction 
between the part of the service which is accessible to the initiated only, and 
that to which the non-initiated, that is the catechumens, are admitted. 
Thus the beginning of the phrase: “ At the end of the Service” must apply 
to the mass of the catechumens. Sozomen thus says the very opposite of 
what is attributed to him. Besides this the Canons of Agde (60), Kpaone 
(39), Lyons (6), and of Valencia in Spain (1) prove that the missa paeni- 
tentiwm was still in use at the beginning of the sixth century. 


CHAPTER XVI. 
THE DIVINE OFFICE 


WE have seen in Chapter VIII. what was the organisation 
of the ancient Church in regard to the sanctification of the 
week and the year. The meetings for worship on Sunday, 
Wednesday, Friday, and the festivals, with their nocturnal 
and diurnal services, did not exhaust all the pious re- 
sources of the faithful, nor even all their obligations. 
The ideal of the Christian life was that of a constant 
communion with God, maintained by as frequent prayer 
as possible. A Christian who did not pray every day. 
and even frequently, would not have been considered a 
Christian at all. No doubt prayer in common, made 
collectively in the same place by the whole of the local 
Church, was confined to those days and hours fixed for 
assembly. But prayer could be made in private, apart 
from the stated times of meeting, either alone, or in the 
family, or in conjunction with friends and neighbours, 
The custom was established at an early date of devoting 
the last moments of the night, the time between cock-crow 
and sunrise, to private prayer, and also the end of the day, 
the gloomy hour when the sun disappears, when shadows 
fall, and the household lamps are lit. These were the 
fundamental prayers universally in use—the morning and 
evening prayer, or matins and vespers. During the day 


THE DIVINE OFFICE. 447 


certain times were also singled out, either in accordance 
with Holy Scripture, or Jewish tradition, or even in 
agreement with the customs of ordinary and civil life. 
It was natural to take advantage of the moment when 
the family met together for the midday meal, and later 
on, when they again separated, to continue the avocations 
of their daily life. Two regular times of prayer were thus 
obtained—two hours, observed privately, but habitually. 
Others, calling to mind that Daniel prayed three times a 
day, concluded that it would be profitable to follow his 
example. The three hours were indicated in the Acts 
of the Apostles, where we see the disciples gathered 
together for prayer at the hour of terce, when the Holy 
Spirit came upon them on the Day of Pentecost; St. 
Peter goes up to the roof of the house to pray, at the 
hour of set, before partaking of his meal; and finally, 
the apostles Peter and John enter the temple for prayer 
at the hour of none. These hours, moreover, constituted 
the principal divisions of the day; they were observed 
for business, and were marked by the call of the city 
bells. 

It is from Tertullian that we learn the observance of 
these three “hours” of the day, and it is he who thus ex- 
plains their origin. Clement of Alexandria was also aware? 
of this division of the Christian day. In his Cathemerinon 
Prudentius appears to take his inspiration from a some- 
what different custom, that which I first described, but 
with the hours of matins and vespers doubled. There is 
a hymn for the hour when the cock crows, Ales die 
nuntvus, another for the dawn, Nox et tenebrae et nubila ; 
others are written for before and after the midday meal, 
O crucifer bone, lucis sator, Pastis visceribus ciboque sumpto ; 


1 De Jejunio, 10. Cf. Cyprian, De Orat, 34. 
* Strom., vii. 40. 


448 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


and others for the evening, Inventor rutil, dua bone 
lumenis, and for the hour of sleep, Ades Pater supreme. 

We must repeat again that these prayers, distributed 
over the course of the day in somewhat different fashions, 
are essentially private prayers. The bishop and the clergy, 
no doubt, were those who particularly observed them; but 
before the fourth century we do not see them transferred 
to the edifices where the public meetings of Sunday and 
the stational days were held. They are not the spiritual 
exercises of the community, that is, of the whole Christian 
community of a particular locality. In the fourth century 
the fact that they were adopted by the congregations of 
ascetics, that is, the monasteries, attracted special attention 
to them. There was no monastery that did not have its 
hours of prayer in common. As in many other matters, 
there were in this ‘respect, at first, great differences between 
the religious houses themselves as well as between those 
of different countries? In the fifth century the Egyptian 
monks had merely the two primitive’ hours of morning 
and evening, the Galliciniwm and the Lucernarium, The 
monks of Syria and Mesopotamia met together, in addition 
to these, at the three day-hours of tierce, seat, and none. 
At Bethlehem, another office was added at the first hour 
of day, to prevent the monks from retiring to bed after 
the night office and sleeping during part of the morning. 
This custom spread beyond the town of its origination, 
and thus occasioned six hours being set’ apart for prayer. 
A verse of Psalm exviii.,* in which the psalmist says 
to God that he prays to Him seven. times a day, provides 
a sort of ideal which it was attempted to realise by making 
a distinction between the two parts of the office of Matins, 


1 It is a mistake to regard this daily prayer, as some haye done, as a 
poem composed in honour of the paschal ‘candle. 

2 For all this, see Book III. of the Institutions of Cassian. 

* [Ps. cxix. 164 of the Prayer-book version.—TR.] 


THE DIVINE OFFICE. 449 


the prayers at cock-crow and those at dawn (Lauds), 
At a much later date the same result was attained by the 
introduction of the office of Compline,* between the evening 
real and the time of retiring to rest. It is the system of 
Prudentius combined with that of Tertullian. 

The study of these diversities leads us into the special 
history of monastic discipline. A point of more general 
interest was the introduction of daily prayers into eccle- 
siastical use proper. The author of the Apostolic Consti- 
tutions insists even in his day that the bishop should 
require the faithful to attend the morning and evening 
offices, and even those of the three day-hours.2, He takes 
for granted that these offices are said in the church, and 
that the bishop and his clergy take part in them. The 
Pilgrimage of Etheria (Silvia) furnishes very definite informa- 
tion on this point as far as the special usage of the Churck, 
of Jerusalem is concerned.2 Except during Lent, when the 
hour of tierce was recited in public, there were four daily 
meetings in the Church of the Holy Sepulchre—at cock- 
crow, at sext, at none, and at vespers (Jucernariwm). The 
sacred edifice, which was not, be it remarked, the mother 
church or cathedral of Jerusalem, but merely a sanc- 
tuary of relatively restricted dimensions, was open to every 
one who wished to enter. As a matter of fact, the con- 
gregation was principally composed of ascetics of both sexes 
(monazontes and parthenae). These pious persons sang 
psalms, either according to the ancient method of responds, 
or by means of two choirs, antiphonally. Two or three 


1 This office has not any earlier attestation than the rule of St. Benedict. 
When once compline was admitted, it was possible, even by distinguishing 
Matins from Lauds, to point to the Septies In pin laudem dizi tibi, without 
reckoning Matins, which was a night office. 

? II. 59; viii. 34-39. In the first of these texts the day-hours do not 
yet come into question; the other text merely gives the formularies for 
morning and evening, while at the same time recommending the three 
hours of tierce, sext, and none. 

3 See infra, pp. 492 and 547, 


450 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


priests and as many deacons took their turn in reciting the 
prayers, for it was an understood thing that, in assemblies 
of a certain importance, the general prayers, litanies, and 
other devotions, could be conducted only by the higher 
clergy. Any other practice would have been considered 
somewhat perilous, from the standpoint of ecclesiastical 
unity. But this was not the only part taken by the 
clergy in the office of the ascetics. When the psalms, 
interrupted by prayers, were drawing to a close, the bishop 
and clergy entered the church. From this point onwards the 
service became definitely ecclesiastical. Prayers were said, 
first with the catechumens present, then with the faithful 
only, the catechumens being dismissed after a certain time, as 
in the liturgical Synaxes. The congregation did not break 
up without receiving the bishop’s blessing, and it was even 
customary that all should kiss his hand before leaving 
the church, 

On Sundays and festivals the ancient Synaxes were 
again resumed. The private office followed, and took place, 
if time permitted, in the interval between the Vigil and the 
Mass. At cock-crow all the clergy, headed by the bishop, 
were present at the night office, which was attended by far 
greater numbers than on week-days. At daybreak Mass was 
said in the great basilica (Martyriwm) close to the Holy 
Sepulchre. The service was a very long one, so that there 
was only time after it for the lucernarium, sext and none 
having to be omitted. 

It is needless to say that regular attendance at such 
frequent offices could not be expected of every one. St. J. 
Chrysostom? mentions some of the objections made on this 
score by the laity of his time. “Is it possible” (he makes 
his hearers say) “that a man of the world, engaged in the 
business of the tribunals, can be interrupted three times 


' Hom. IV. de Anna; Migne, Pat. Gr., vol. liy. p. 667. 


THE DIVINE OFFICE, 451 


a day to go to church for prayer?” To which the saint 
replies, that it is possible to pray in private, wherever one 
may be. His words, however, testify to the fact, as do 
those of many other contemporary writers, that the offices 
were said daily in the churches, at the canonical hours, 
in the presence of the clergy and under their direction. 
This is the important point. Having once found a place 
in the church, private prayer was thenceforth to be retained 
in it. The isolated ascetics, and the virgins living in 
the world, soon disappeared or became attached to the 
monasteries, in the oratories of which the occupants 
performed their offices. The habit, however, had been 
formed. The faithful, although not attending them, felt it 
was right that the offices should be said by the clergy in 
their churches, and the clergy themselves were obliged 
to agree to the continuation of a practice, the regular per- 
formance of which was somewhat onerous, all the more 
so because in early times it had not been obligatory. The 
obligation to say the offices, like the duty of celibacy, was 
a legacy left to the clergy by asceticism. We might 
almost say that, on these two points, a sort of tacit 
agreement had been arrived at. The popularity enjoyed 
by the “perfect,’ the continentes, the “men of God,” as 
they were called, had been, and continued to be, so 
great, that the right of the clergy to direct the Christian 
communities might have been called into question, had not 
the latter hastened to adopt, in its main features, the 
curriculum of the monks, and thus stopped short in a 
decisive and visible manner in the downward path of 
general relaxation. 

Thus was laid upon the clergy the obligation of saying 
the canonical offices, both day and night, in the public 
churches, in the cathedrals of the towns, and the parish 
churches of the country. Great variety, however, existed 
in the precise arrangement of these offices,—in the distribution 


452 CHRISTIAN WORSHIP: ITS ORIGIN AND EVOLUTION. 


of the psalms, antiphons and responds, in the prayers, 
litanies or “collects,” even in the lections, and the hours 
of saying the offices and the times'of the year to be observed. 
In these, as in the primitive services for Sundays and 
the stations, the suffragan churches followed the usage 
of the great metropolitan cathedrals. Provincial councils 
did their best to regulate the details and obtain some sort 
of uniformity. On the other hand, the order of the offices 
constituted one of the principal features of the monastic 
rules. The important religious houses followed on this 
point the rules which they had adopted; others accepted 
the diocesan or provincial usage, as laid down by the 
bishops. In the West, down to the ninth century, there 
existed no uniformity in this sphere. When at length 
uniformity was arrived at, it was due to the influence of the 
Benedictine rule, and specially ! to that of the great Roman 
monasteries which had sprung up around the basilicas 
of the Lateran, the Vatican, and Santa Maria Maggiore. 
These eventually became chapters, first of regular, then 
of secular monks, but they represented in the main 
the principium et fons of the whole Latin development of 
ecclesiastical and monastic offices.” 


1 I shall confine myself to pointing out a few facts which may be of 
interest to those who study the ancient office books., At Rome, at all events 
down to the twelfth century, hymns were still unknown; chants, psalms, 
and other Scriptural canticles alone being used. The lections, at first 
reserved for the ancient services of the Vigil and the Mass, were not 
introduced into the offices until some time had elapsed, i. about the 
seventh century. The offices, therefore, were entirely composed of psalms, 
antiphons and responds, and prayers. This primitive Roman usage agrees 
exactly with what was observed at Jerusalem in the time of Etheria (Silvia). 
The rule of St. Benedict, on the other hand, admits of hymns and lections. See 
the letter of Theodemar, Abbot of Monte Cassino, to Charlemagne, in Jaffé, 
Monum. Carolina, p. 360; ef. Lib. Pont., vol. i. p. 231, note 1, where I have 
made the mistake of placing the responds of the offices in the category of 
later additions, . 

2? This applies, of course, to times posterior to the seventh century 
in the case of Gaul, and to the tenth and eleventh in the case of Spain, 


THE DIVINE OFFICE. 453 


It will be easily understood that, when confronted with 
so vast a subject, I have been obliged to abstain from 
entering upon it in detail, and can touch upon it only 
superficially.? 


In these countries, we must take note of an indigenous development, which 
took its rise under the direct influence of the Oriental uses, and which 
owed little to that of the Roman monasteries. 

4 Among the books in which parts of this subject have been treated of 
late, | may mention Histoire du Bréviaire Romain, by Mgr. Battifol, and the 
Geschichte des Rimischen Breviers, by the lamented Dom Suitbert Baeumer, 


APPENDIX. 


1, 


THE ROMAN “ORDINES” FROM THE MANUSCRIPT OF ST. AMARD. 


THE manuscript of the ninth century (Parisinus 974), from which 
I have taken these texts, contains the following treatises of 
St. Augustine: De libero arbitrio et gratia Dei libri IT. ; Altercatio 
Feliciant arriani et beati Augustini, liber I.; De praedestinatione, 
liber I, The provenance of the manuscript is St. Amand en 
Puelle, as is shown by the following note, written at the end: 
Almae ecclesiae sancti Amandi in Pabula liber. Before and after 
the text of St. Augustine, a few blank sheets remained, and 
advantage was taken of these for transcribing the Ordines, 

These are drawn up in vulgar Latin (non grammatico 
sermone), which would, if the writer were a Frankish clerk, make 
them of a date anterior to 800 or thereabouts. If it were a 
Roman clerk who transcribed them, then the date might be 
rather later. The manuscript is certainly not an original. It is 
a copy from an original which was full of abbreviations, all of 
which have not been deciphered by the copyist with equal skill, 
I reproduce it as it stands, with the exception of a few manifest 
errors which were easily corrected; in these cases the reading 
of the manuscript is given at the bottom of the page, 


In nomine Domini nostri Jesu Christi incipit ordo qualiter in 
sancta atque apostolica ecclesia Romana missa caelebraiur, 
quam nos cum summo studio atque cum diligentia maxima 
curavimus, non grammatico sermone, sed aperte loquendo 
veritatem indicare, td est qualiter pontifex procedit in die 
sollemni cum honore magno; sicut investigatum est a sanctis 
patribus. 


Primitus enim procedit omnis clerus ad ecclesiam vel 
omnis populus ubi missa caelebranda est, et ingreditur pontifex 
in sacrario et induit se vestimentis sacerdotalibus. Quando 
dalmaticas induit, et diaconi similiter induunt se, et subdiaconi 
involvunt se anagolagio circa collo et induunt se tonicas 
albas quales habent, sericas aut lineas. Et si pontifex dal- 
Maticas non induerit, diaconi vel subdiaconi non se involvunt 
anagolagio, sed cum tonicis albis et planitis ambulant. Et 
interim dum pontifex sedit in sacrario in sede sua, custodib 
evangelium diaconus qui eum lecturus est, et postea tradib 
ad subdiaconum. Deinde portans eum subdiaconus per medium 
presbiterio, et non presumat sedere quisquam quando eum 
viderint pretereuntem; et pertransiens subdiaconus ponat 
eum super altare. Et interim stat quartus de scola ante 
pontificem et dicit® ad subdiacono regionario™: “Talis 
psallit responsorium et talis Alleluia.” Deinde dicit pontifex 
scolae: “Intrate.” Et renuntiat ad primum scole, et dicit: 
“Jubete.” Deinde venit subdiaconus suprascriptus ad auri- 
culam pontificis et dicit secreto: ‘Talis legit, talis et talis 
psallit.” 


(i) diaconus, 
(ii) regionaria, 


THE ROMAN ORDINES, 457 


Deinde oblationarius inluminat duos cereos ante secre- 
tario pro luminaria pontificis,® quod est consuetudo omni 
tempore, et antecaedit ante pontificem,” et ponit eos retro 
altare, in duo candelabra, dextra levaque. Deinde inlumi- 
nant acolithi cereostata “” ante secrarium et aegreditur 
pontifex de secrario cum diaconibus, tenentes eum duo dextra 
levaque, et VII. caereostata. procaedunt ante eum et sub- 
diaconus! temperita“’ cum thimiamasterium ante ponti- 
ficem. Et ipsi diaconi planitas habeant indutas_ super 
dalmaticas, usque dum venerint cum pontifice ad summum 
presbiterium. Et cum introierint, exuent planitas quas habent, 
et recipiunt eas ministri ipsorum. Et dum viderit subdiaconus 
primus de scola eos expoliare et pontificem introeuntem in 
presbiterio, expoliat se planita qua est indutus, et recipit 
eam accolitus de scola. Et surgunt sacerdotes et stant. Et 
subdiaconi qui antecaedunt pontificem non transeant per medium 
scolae, sed dextra levaque stantes subtus cancello, hinc et 
inde. Et cum adpropinquaverit pontifex scola, stant ibi 
acolithi cum cereostata, mutantes, novissimi primi. Et transit 
pontifex cum diaconis per mediam scolam, et annuit primo” 
scolae ut dicatur Gloria. Et venit prior episcopus et prior 
presbiter; dat eis pacem pontifex, deinde et ad diaconos,“” 
Et si pontifex minime fuerit, similiter dat diaconus pacem 
qui ipsa diae lecturus est evangelium. JDeinde psallit? ante 
altare, et stat inclinato capite et diaconi similiter. Dum 
dixerit scola Sicut erat in principio, erigunt se diaconi ab 


(i) pontifex. 
(ii) pontifex, 
(iii) ceor. 

(iv) teperita. 
(v) primum. 
(vi) diaconum, 


1 The subdeacon temperita reappears later on. I do not know the 
meaning of this qualification. 

2 In this text the verb peallere, besides its ordinary meaning to chant 
a psalm, signifies here to ascend, 


458 APPENDIX, 


oratione, et osculant altare hinc et inde. Et dum dixerit 
scola versum ad repetendum, surgit pontifex ab oracione et 
osculat evangelium qui est super altare, et vadit de dextra 
parte altaris ad sedem suam, et diaconi cum ipso hine et 
inde stantes et aspicientes contra orientem.} 

Deinde ponunt acolithi cereostata quas tenent in terram. 
Et dum compleverit scola antiphonam, annuit pontifex ut 
dicatur Kyrie eleison. Et dicit scola et repetunt regionarii ? 
qui stant subtus ambone. Dum repetierunt tertio, iterum 
annuit pontifex ut dicatur Christae eleison, Et dicto tertio, 
iterum annuit ut dicatur Kirie eleison. Et dum compleverint 
novem vicibus, annuit ut finiantur. Et respiciens pontifex 
ad populum dicit Gloria in excelsis Deo et revolvit se ad 
orientem et diaconi cum ipso, usque dum expletur Gloria in 
excelsis Deo. Hunc expleto, respicit populum et dicit: Pax 
vobis. Respondetur: Ht cum spiritu tuo, Deinde Oremus, 
Leventur acolithi caereostata et ponunt ea ante altare, sicut 
ordinem habent. 

Oracione expleta, sedet pontifex in sede sua et diaconi 
stant hinc et inde. Et revertit scola subtus tabula qui est 
subtus ambone, et subdiaconi qui stant subtus cancellum 
psallunt circa altare ex utraque parte. Et annuit pontifex 
ut sedeant sacerdotes in presbyterio, Deinde legitur lectio 
a subdiacono in ambone, stans* in medium de scola, aut 
acolithus planita et accipit cantorium et psallit in ambone 
et dicit responsorium ; similiter et alius Alleluia. 

Hoc expleto, inclinat se diaconus ad pontificem, et jubet 
pontifex ut legatur evangelium ; et vadit ad altare, et osculat 


1 On condition, it must be understood, that the Church lends itself to 
this orientation. This is the case with the two basilicas of the Lateran 
und the Vatican, but not with those of Santa Maria Maggiore, St. Paul, and 
many others. 

2 The region-defenders. 

* The text is here corrupt. Cf. the Ordo of Mabillon: Subdiaconus.. . 
ascendit in ambonem et legit. Postquam legertt, cantor cum cantatorio 
ascendit et dicit responsum. In our text some words are wanting; I think 
that the cantor was here requested to put off his planeta before mounting 
the ambo, , 


THE ROMAN ORDINES, 459 


aevangelium et accipit eum. Deinde surgit pontifex a sede seu 
{sua ?—Tr. | et omnes sacerdotes stantes, Et antecedunt eum duo 
subdiaconi, unus dextra parte, alius de sinistra, et duo acolithi 
portantes ante ipsum dua caereostata. Et dum venerit subtus 
ambone, porrigit ei subdiaconus qui est dextra parte brachio 
sinistro et recumbit super eum diaconus aevangelium usque 
dum custodit signum. JDeinde psallit in ambone, et revertunt 
cereostata ante ambonem et legitur aevangelium. Et suscipit 
aevangelium subdiaconus, et tenens eum contra pectus suum 
subtus ambone, usque dum osculantur omnes aevangelium. 
Inde retrudit eum in capsa sua. Et revertit diaconus ad altare 
et ipsa caereostata ante eum, et ponunt ea retro altare, seu 
et reliqua caereostata. Et si fuerit pallium super altare, 
replicat eum in una parte ad orientem, et expanditur corporale 
super altare a diaconibus. 

Deinde lavat pontifex manus suas et surgit a sede sua. 
Et revertitur scola in partae sinistra praesbiterii. Deinde 
descendit pontifex ad suscipiendum oblationes a populo, et 
annuit archidiaconus scolae ut dicatur offertorium. Et dum 
suscipit aeas pontifex, tradit a subdiacono et subdiaconus 
ponit eas in sindone quos acolithi tenent, sequentes eum. 
Et diaconi recipiunt amulas et portatur stationarius calix 
a subdiacono regionario, et refundit diaconus ammulas in 
ipso calice sancto; et dum repletus fuerit, devacuatur in 
sciffo quas portant acholithi, Deinde vadit pontifex ad 
partem mulierum® cum diaconibus et faciunt similiter. 
Deinde revertitur ad sedem suam et permanent diaconi ad 
amulas recipiendas. Et interim stant ante pontificem primi- 
caerius, secundicaerios, notarii et regionarii, dum _presbiteri 
recipiant oblaciones seu et amulas infra presbyterium, tam 
de parte virorum quam de muliaerum; et acolithi tenentes 
sindones et sciffos ad recolligendum. 

Deinde lavat archidiaconus manus suas, et vadit ante 
altare, et ceteri diaconi lavant manus suas, et tenent acolithi 
sindone cum oblatas quas recepit pontifex a populo in dextro 
cornu altaris; et eliguntur eas a subdiacono temperita, et 


(i) mulieris. 


2H 


460 APPENDIX, 


tradit eas a subdiacono regionaris et ipse porrigit eas ad 
archidiaconum, et ex eas facit tres aut V. ordines super 
altare, tantum ut sufficiat populo et exinde in crastino 
remaneat, secundum auctoritatem. canonicam. Et interim 
teneatur calix a subdiacono regionario, et accipit archidiaconus 
amula pontificis de manu oblationaris et devacuat ea in calice 
sancto, similiter ammulas presbyterorum seu et diaconorum, 
Deinde tenet subdiaconus colatorium super calicem et mittitur 
de vino quod est in sciffo quos offert populus, Deinde portatur 
aquarum de scola fontem cum aqua munda, et datur ad obla- 
cionarium, et oblacionarius porrigit eam archidiacono, et facit 
crucem de aqua in calicae sancto, tenente a subdiacono in 
dextro cornu altaris. Deinde descendit pontifex a sede sua, 
veniens ante altare, et recipit archidiaconus oblatas pontificis 
a subdiacono oblacionario et tradit eas pontifici, et ponit eas 
pontifex super altare. Et recipit archidiaconus calicem a 
subdiacono et ponit eum super altare. 

Et annuit pontifex scola ut faciant finem; et revertitur 
scola subtus tabula. In Natale Domini sive in Aepyphania 
et in Sabbato sancto seu in Dominica sancta et in feria 
secunda, in Ascensa Domini et in Pentecosten vel in natale 
sancti Petri et sancti Pauli, stant episcopi post pontificem 
inclinato capite, presbiteri vero dextra levaque et tenet unus- 
quisque corporale in manu sua, et dantur eis ab archidiacono 
oblatas duas ad unumquemque,® et dicit pontifex canon ut 
audiatur ab eis, et sanctificantur! oblaciones quas tenent, 
sicut et pontifex? . .. inclinato capite post episcopos et sub- 
diaconi“” ante ipsum inclinato capite ad altare, usque dum 
dicit Nobis quoque. Et si isti dies solempni non sunt, dum 
calix ponitur supra altare, revertuntur presbiteri in presbiterio; 
similiter et alius clerus revertitur subtus tabula; et si dominica 


(i) unumque. 
- (ii) subdiaconos, 


1 For sanctificant. 
2 Something is wanting here. We must add, according to Mabillon, 
Ordo I., something like Diaconi vero stant. 


THE ROMAN ORDINES. 461 


evenerit, presbiteri inclinato capite stant, et si cotidianis diebus, 
genua flectant quando inchoant Sanctus. Et veniunt acolithi 
stantes ante altare post diaconos, dextra levaque, involuti cum 
sindonibus, Et unus ex illis involutus de palla cum cruce 
sirica, tenens patenam contra pectus suum, stans primus, et 
alii tenentes sciffos cum fontes, alii saccula. Et dum venerit 
pontifex ad omnis honor et gloria, levat duas oblatas in manus 
suas, et diaconus calicem tenens et levans paululum usque dum 
dicit: Per omnia saecula saeculorum, amen. 

Et surgunt ab oracione diaconi seu et sacerdotes, et dum 
dixerit pontifex: Pax Domini sit semper vobiscum, accipit sub- 
diaconus patenam ab acolitho et porriget eam archidiacono et 
tenet eam ad dexteram pontificis et frangit unam ex oblatis 
quas offert pro se et dimittit coronam ipsius super altare, et 
ponit unam integram et aliam mediam in patenam et reddit 
 archidiaconus patenam ad accolitum, et pontifex vadit ad sedem 
suam. Deinde confranguntur alii diaconi in patena, seu eb 
episcopi in dextra parte abside. Deinde levat archidiaconus 
calicem de altare et dat ad subdiaconum, et stat cum ipso ad 
dextro cornu altaris, et psallunt acolithi ad altare cum saccula, 
et stant circa altare, et ponit archidiaconus oblatas per saccula 
et revertuntur ad presbiteros ut confrangantur et} interim 
psallunt Beati immaculati secreto presbiteri vel diaconi: et si 
necessitas evenerit, rumpantur primitus oblatae a presbitero 
et sicut frangantur subdiaconi regionarii. Et revertitur scola 
in presbiterio, in parte sinistra, et annuit archidiaconus scola ut 
dicatur Agnus Dei. Et interim, dum confranguntur, iterum 
respondunt acolithi qui sciffos et amulas“ tenent Agnus Dei. 
Et dum fractum habuerint, accipit archidiaconus calicem 
sanctum a subdiacono, et alius diaconus patenam ab acolitho, 
et vadunt ante pontificem. 

Accipit pontifex sancta de patena, mordit ex ea particula, 


(i) amalas, 


1 The words et interim dum confranguntur, at first left out, were supplied 
on the margin of the manuscript. 


462 APPENDIX. 


et de ipsa facit crucem super calicem, dicendo secreto: Fim - 
conmiaxtio et consecratio et reliqua. Deinde confirmat pontifex, 
tenente calicae ab archidiacono. Deinde accipiunt aepiscopi 
vel presbiteri sancta de manu pontificis et vadunt in sinistra 
parte altaris, et ponunt manus cum sancta super altare et sic 
comiunicant. Quando incipiunt episcopi vel presbiteri com- 
municare, tunc vadit archidiaconus in dextra parte altaris, 
stans ante eum acolitus cum sciffo priore, et adnunciat stacione, 
et respondunt omnes: Deo gracias. Et tune perfundit de 
calicae in sciffo. Deinde dat calicem ad episcopum qui prius 
communicavit et vadit ad pontificem et accipit sancta de manu 
ipsius, similiter et alii diaconi. Et vadunt in dextra parte 
altaris et communicant, Deinde confirmantur ab episcopo a 
quo et presbiteri confirmati sunt. Deinde communicat ponti- 
fex primicerios et secundicaerios, Deinde recipit archidiaconus 
calicem ab episcopo, et veniens subdiaconus, habens colatorio © 
minore in manu sua, expellit sancta de calicae, et ponit ea 
in fonte priore unde archidiaconus debet confirmare populo, 
et devacuat calicem archidiaconus in secundo calice, et de 
ipso perfundit acolithus in fonte priorae. Deinde descendit 
pontifex ad communicandum populum, et annuit archidiaconus 
scola ut dicatur antiphona ad communionem. Et dum dixerit 
scola, repetunt subdiaconi de sinistra parte cancello infra thro- 
num. Et dum communicati fuerint primati, tribuni, comites 
et judices et caeteros quos voluerit, vadit de parte mulierum 
infra cancellum, et diaconi post ipsum, confirmantes populo. 
Deinde quando jubet revertitur ad sedem suam, et stant 
sacerdotes ad communicandum vel confirmandum populum 
infra presbiterium. Et interim pontifex sedet in sede sua, et 
stat ante eum acolitus cum sancta patena, et veniunt ad 
eum subdiaconi, notarii vel regionarii, et communicat eos, et 
confirmantur a diacono. 

Deinde stant notarii ante eum tenentes calamario et dho- 
mum in manu, et cui voluerit pontifex invitare, jubet ut 
scribantur nomina ipsorum. Et descendunt notarii a sede et 
adnunciant ad ipsos qui scripti sunt. 

Et interim venit sacerdos et communicat scola, et tenens 
quartus fontem in manu, quod impleta est de sciffo primo, 


THE ROMAN ORDINES, 463 


et accipit eam presbiter de manu ipsius et facit crucem de sancta 
super fontem et ponit eam intro. Similiter et omnes presbiteri 
faciant quando confirmant populum et confirmat scola. Et 
dum viderit archidiaconus quod pauci sunt ad communicandum, 
annuit ut dicatur scola Gloria. Et repetunt subdiaconi Sicut erat 
in principio et repetit scola versum.” 

Deinde descendit pontifex a sede et vadit ante altare et 
revertuntur cereostata post ipsum. Et interim lavant sacerdotes 
vel diaconi manus suas et osculantur se perordinem et sub- 
diaconi in vicem ubi stant, similiter et scola in loco quo stat. 
Oracione expleta, dicit diaconus Ite missa est, non ipse qui legit 
evangelium, sed alius. 

Deinde descendit pontifex ab altare et diaconi cum ipso, et 
subdiaconi ante eum cum thimiamasteriun qui supra scriptus est, 
seu et cereostata ante eum ab acolitis portantes. Et transiens 
per medium praesbiterium, dicit subdiacono de scola: Jube, 
domne, benedicere. Et dat pontifex orationem, et respondetur 
Amen. Et cum exierit de presbiterio, iterum dicunt judices: 
Jube, domne, benedicere. Kt data benedictione respondetur Amen. 
Et venientes acolithi ante pontifice cum coreostata, stant ante 
ostium usque dum ingreditur pontifex sacrarium, et extinguunt 
cerea. 

Et spoliat se pontifex et recipiunt vestimenta a subdia- 
conibus, et ipsi tradunt eas ad cubicularios. Ht diaconi spoliant 
se foras secretario, et accipiunt vestimenta ipsorum acholiti, Et 
dum sedet pontifex, venit mansionarius prior de ecclesia cum 
bacea argentea cum pastillos, et si non fuerit argentea, cum 
catino, stat ante pontificem; et veniunt per ordinem diaconi, 
deinde primicerius et secundicereus, sed“? et vicaedominus vel 
subdiaconi “” et accipiunt pastilios de manu pontificis. Deinde 
miscitur pontifici et ceteros suprascriptos. Omnia expleta, dab 
pontifex oracionem et egrediuntur de secrario. 

Et hoc quod obmisimus ad memoriam reducimus, id est quod 
si pontifex non processerit, diaconi sic procedant sicut svperius 


(i) versum wi. 
(ii) se quicae dominus, 
(iii) subdiaconus, 


464. APPENDIX, 


dictum est. Et si diaconi minime fuerint, in loco ipsorum 
procedat presbiter de secrario cum cereostata ad custodiendum 
sedem pontificis® et licet evangelium legere in ambone pro- 
cinctus de planita, sicut et diaconus, et descendens de ambone 
induit se planita, Et dum venerint ante cancellum diaconi aut 
presbiteri, venit episcopus aut presbiter de parte sinistra pres- 
biterii qui ipsa die missa caelebraturus est; dat ei diaconus 
pacem qui evangelium lecturus est ipsa diae. Et dum finierit 
scola Kirie eleison, psallit episcopus in parte dextra throni 
infra cancello et dicit Gloria in excelsis Deo. Et si presbiter 
missa debet caelebrare, non dicit Gloria in excelsis Deo, sed tantum 
psallit et dicit oracione. Ipsa expleta, revertitur in locum 
suum, usque dum legitur evangelium. Ipso expleto, psallit ut 
supra, et dicit Dominus vobiscwm ; deinde Oremus, et sequitur 
omnia sicut supra scriptum est. Et dum venerit ad omnis honor 
et gloria, non levat diaconus calicem, sicut ad pontificem, sed ipse 
episcopus aut presbiter levat duas oblatas et tangit ex ipsis 
calicem et dicit Per omnia saecula saeculorum. Et dum dixerit 
Pax Domini sit semper vobiscum, tenet subdiaconus de sancta cum 
corporale ad cornu altaris quod pontifex consecravit,™ et ac- 
cipit eam diaconus et tradit eam episcopo aut presbitero. Ht 
exinde facit crucem super calicem, dicendo Pax Domini sit semper 
cobiscum. Et osculatur altare, et diaconus dat pacem ad sub- 
diaconum. Deinde veniet alius episcopus de parte sinistra; 
tenent ambo manus super oblata et frangunt ea, et episcopus 
revertitur ad locum suum, Lt episcopus aut presbiter qui fecit 
missa tradit una et media oblata qui partita est ad diacono, et 
ipse ponit medietate in patenam et qui integra est in sacculo, 
tenente acholito, Et vadit ad archipresbytero ad confrangendum ; 
et stat episcopus in sinistra parte altaris usque dum expensae “’ 
fuerint oblatae per saccula acholitorum, sicut mos est. Deinde 
revertitur episcopus ante altare et confrangendum medietate de 
oblata qui remansit. Et dum confractum habuerint, adnunciat 


(i) et. 

(ii) pontificem., 
(iil) consecrabit. 
(iv) expensa, 


THE ROMAN ORDINES, 465 


* diaconus stacione, sicut mos est. Et veniunt tam episcopi quam 
presbiteri ad communicandum ante altare, et dat episcopus 
particulas duas ad primum ex illis episcopis in manu sua; et ipse 
qui eis accipit, reddit unam ex illis ad eum; et ipse particula 
tenit in manu dextra usque dum communicant sicut supra. Et 
tunc ponit manus supra altare, et communicat ipse qui missa 
fecit. Deinde communicant diaconi et confirmantur ab episcopo 
sive a presbitero qui prius communicavit et calicem tenet et 
complet omnia sicut supra scriptum est. 


II, 
Qualiter Feria V. Caene Domini agendum sit, 


Media illa nocte surgendum, nec more solito Deus in adju- 
torium meum nec invitatorium, sed in primis cum antiphonis 
III. psalmi secuntur; deinde versus; nec presbiter dat. ora- 
cionem. Deinde surgit lector ad legendum, et non petat bene- 
dictionem, et non dicit Tu auiem Domine, sed ex verbis leccionis 
jubet prior facere finem. III. [lectiones de lamentatione Hie. 
remiae, III.]* de tractatu sancti Augustini in psalmo Hzaudi 
ad Deus oracionem meam dum tribulor, III. de <Apostolo ubi 
ait Corinthios: Ht ego accept a Domino quod et tradidi vobis. 
VIII. [psalmi] cum antiphonis, WIIII. lectiones, VIIIT. 
responsoria completi sunt; et non dicit Gloria nec in psalmis 
nec in responsoriis. Sequitur matutinum. Matutino completo 
non dicit Chirie eleison, sed vadunt per oratoria psalmis 
psallendo cum antiphonis. 

In eadem die, ora V., procedunt ad ecclesiam et mutant se 


(i) u. 


‘ I supply these words, and also psalm, lower down, 


466 APPENDIX. 


vestimentis suis tam pontifex quam et diaconi® cum dalmaticis 
et subdiaconi non induunt planitas. Deinde egreditur pontifex 
de sacrario cum diaconibus et VII. cereostata ante eum, et cetera 
sicut mos est in die sollempni. Dum transierit per medium 
scolae, annuit primum scolae ut dicatur Gloria. Et antequam 
ascendat ad altare, dat pacem priori episcopo et priori presbitero 
seu et diaconibus omnibus. Et veniens ante altare et reclinans 
se ad oracionem prostratus in terram,usque dum dicit versum ad 
repetendum, JDeinde psallit ad sedem., Ht dum finierit Kirie 
eleison scola, dicit Dominus vobiscum et sequitur oracio Deus a 
quo et Judas; deinde leccio Apostoli et responsorium, deinde 
evangelium. Offerente populo dicit scola offertorium Destera 
Domini. 

Dum venerit ad finem, in verbis in quibus coeperit dicere 
intra quorum nos consortium non aestimator meriti,™ sed veniae, 
quaesumus, meritis largitor admitte, per Christwm dominum nostrum, 
tunc vadunt diaconi et tollent ampullas cum oleo que ponuntur 
a diversis in podia et tenent eas super altare et benedicuntur a 
pontifice; residue vero quae remanent super cancellos, dextra 
levaque juxta altare ascendunt episcopi et priores presbiteri: ab 
eis benedicuntur. Qua benedictione olei completa, subjungit 
pontifex et dicit : Per quem hecomnia, Domine, semper bona creas, 
et revocantur ampullae a diaconibus per loca sua. Hec autem 
benedictio dicitur super oleum secreto, tam a pontifice™ quam 
et ab episcopis vel a presbiteris: Hmitte, Domine, Spiritum 
sanctum tuum Paraclitum, et! oratione completa dicit pontifex: 
Per quem hec omnia, Domine, et cetera, deinde oratione domi- 
nica, et sequitur Libera nos, quaesumus, Domine, et dicit: Pax 
Domini sit semper vobiscum. Et vadit ad sedem et confrangunt, 


(i) diaconus, 
(ii) meritis. 
(iii) pontificibus, 


! Between et and oratione the manuscript inserts the words tpse suum 
oleum ad unguendum infirmum, which are a marginal reference wrongly 
inserted in the text. Jpse suwm is, moreover, a wrongly deciphered abbre- 
viation. We ought to read ubi supra, sub verbo oleuwm, ete, 


THE ROMAN ORDINES, 467 


sacerdotes sancta, seu et diaconi, et interim psallitur Agnus 
Dei. Deinde cominunicat pontifex tantum, et diaconus cooperit 
sancta seu et calicae super altare cum corporale ; similiter et 
acoliti cooperiunt sciffos cum pallas, tenentes eos, 

Et venit pontifex ante altare et habens suajuva! duas 
ampullas infra presbiterium, una cum balsamo confecto et alia 
cum oleo purissimo, et venit ad eum regionarius secundus et 
accepit ab eo ampullam“ cum balsamo involuta cum mafortio 
sirico ; et de ipso ponit super scapula sinistra caput unum qui 
eam recepturus est; similiter recepit eam regionarius primus 
a regionario™ secundo, Deinde subdiaconus regionarius et 
archidiaconus infra cancello stans similiter recepit eam et 
vadet ante pontificem et stat ante eum cum ampulla. Et 
exalat in eam pontifex tribus vicibus, et faciens crucem super 
eam, dicendo: In nomine Patris et Filii et Spiritus sancti. Et 
sequitur benedictio decantando sicut et Vere dignum. Ipsa 
expleta, revocantur ampullae per ordinem sicut acceperunt, 
Similiter et alia ampulla cum oleo purissimo portatur ante 
pontificem ab alio diacono, sicut superius ; et alat in eam ter, 
sicut supra. Deinde benedicit eam secreto, et iterum revocat 
eam ad suajuva, per ordinem, sicut superius. Deinde communicat 
cunctus clerus seu et populi. Missa completa, dicit diaconus : 
Ite, missa est. Kt reservantur sancta usque in crastinum., 


Il. 


Feria VI. Parasceven. 


Media nocte surgendum est; nec more solito Deus in 
adjutorium mewm nec invitatorium dicuntur. VIII. psalmi 


(i) ampullas. 
(ii) subregionario. 


‘ This ia the word subadjuva, 


468 APPENDIX, 


cum antiphonis et responsoriis ; lectiones III. de lamentacione 
Hieremiae, ITI. de tractatu sancti Augustini ® de psalmo LXIIL., 
tres de apostolo, ubi ait ad Aebreos: Festinemus ergo ingredere 
in illam requiem, Et non dicit Gloria nec in psalmis nec in 
responsoriis ; nec lector petit benediccionem, sed sicut superius. 
Sed tantum inchoat ad matutinum antiphona in primo psalmo, 
tuta lampada de parte dextra, in secundo psalmo de parte 
sinistra ; similiter per omnes psalmos usque VI. aut VII., aut 
in finem evangelii, reservetur absconsa usque in Sabbata 
sancto. 

Ipsa autem die, hora V., procedit ad ecclesiam omnis clerus 
et ingreditur archidiaconus cum aliis diaconibus in sacrario et 
induunt se planetas fuscas, et egrediuntur de sacrario, et duo 
cereostata ante ipsum cum cereis accensis, et veniunt ante 
altarae. Osculantur altare et vadunt ad sedem_ pontificis 
secundum consuetudinem, Deinde annuit archidiaconus sub- 
diacono ut legatur leccio prima. Sequitur responsorium Domine 
audivi; deinde alia leccio, et sequitur tractus Qui habitat. 
Deinde legitur passio Domini secundum Johannem. Hoc expleto. 
psallit sacerdos de parte sinistra presbiterii® in partem dextram 
altaris infra thronum et dicit oraciones sollempnes. Deinde 
revertuntur presbiteri per titula sua, et hora nona tam de 
lectionibus quam responsoriis vel evangelium seu et oraciones 
sollemnes faciunt similiter, et adorant sanctam crucem et 
communicantur omnes, 


TVG 
Ordo qualiter in Sabbato sancto agendum est, 
Media nocte surgendum est, et sicut superius taxavimus ita 


fiat, excepto in luminaribus, sed tantum una lampada accendatur 
propter legendum. 


(i) III. de ps, 
(ii) presbiter. 


THE ROMAN ORDINES. 469 


Post hoc vero, die illa, octava hora diaei procedit ad ecclesiam 
omnis clerus seu et omnis populus, et ingreditur archidiaconus 
in sacrario cum aliis diaconibus et mutant se sicut in die sancta, 
Et aegrediuntur de sacrario et duae faculae ante ipsos accense 
portantes a subdiacono, et veniunt ante altare diaconi, osculantur 
ipsum et vadunt ad sedem pontificis, et ipsi subdiaconi stant 
retro altare, tenentes faculas usque dum complentur lectiones. 
Deinde annuit archidiaconus subdiacono regionario ut legatur 
lectio prima, in greco sive in latino. Deinde psallit sacerdos 
infra thronum in dextra parte altaris et dicit Oremus, et diaconus 
Flectamus genua, et post paululum dicit Levate. Et sequitur 
oracio Deus qui mirabiliter creasti hominem. Deinde secuntur 
lectiones et cantica seu et oraciones, tam grece quam latine, 
sicut ordinem habent. | 

Lectionibus expletis, egrediuntur de ecclesia quae appellatur 
Constantiniana et descendit archidiaconus cum aliis diaconibus, 
et ipsas faculas ante ipsos, usque in sacrarium qui est juxta 
fontes, et ibi expectant pontificem. Et dum advenerit, quando 
jubet, dicit ad quartum de scola: Intrate. Et inchoant laetania 
ante fontes, repetentes ter. Qui dum dixerint Agnus Dei, egre- 
ditur pontifex de sacrario cum diaconibus, et ipsas faculas 
ante ipsum usque ad fontes. Letania expleta, dicit Dominus 
vobiscum, deinde Oremus, et sequitur oratio his verbis: Omnipotens 
sempiterne Deus, adesto piaetatis tuae mysteriis, Deinde sequitur 
benedictio his verbis: Deus qui invisibili potentia, decantando 
sicut prefatione. Ubi dixerit: Descendat in hanc plenitudinem 
fonts, ponunt faculas ipsas infra fontes. Benediccione conpleta, 
accipit pontifex crisma cum oleo mixto in vase ab archidiacono, 
et aspargit eam per medium fontis in tribus partibus, et recepit 
vas archidiaconus de manu pontificis et reddit eam acholitho 
qui eam detulit. Et pontifex aspargit cum manu de ipsa aqua 
super populum. 

Et vadit ad locum ubi baptizare debet, et diaconi intrant 
infra fontes, qui denominati sunt ad baptizandum, cum sindalia 
in pedibus, seu et subdiaconi exuti planitas suas. Deinde 
accipiunt subdiaconi infantes et tradunt ad diacones et diaconi 


(i) ancense, 


470 APPENDIX. 


ad pontificem, Et pontifex baptizat quantos voluerit. Et stans 
presbiter infra fontes facit crucem de oleo exorcizato in verticae, 
tenentes ipsos infantes subdiaconi, et reddentes per ordinem, 
sicut acceperunt. 

Deinde revertitur pontifex in consignatorio et archidiaconus ® 
cum ipso, et ipsas faculas ante eum, Et alii diaconi stant ad 
baptizandum, Et vestiuntur infantes ab ipsis qui susceperunt 
eos de fonte, et ipsi portant eos in consignatorium, et stant per 
ordinem, masculi in dextra parte et feminae in sinistra, Et 
surgit pontifex a sede de consignatorio et vadit in dextram 
partem masculorum, dicendo oracionem et tangendo capita 
ipsorum de manu; similiter et ad feminas, Deinde venit 
subdiaconus cum crisma in vase argenteo; stat ad dexteram 
pontificis et pontifex revertit ad infantes priores et facit crucem 
de crisma cum police in frontibus ipsorum, dicendo: In nomine 
Patris et Fil et Spiritus sancti, pax tibi. Similiter et ad 
feminas. 

Deinde revertitur pontifex in sacrarium qui est juxta 
thronum, et ipsas faculas ante ipsum. Et stat unus de scola 
ante eum; et dum ei placuerit, dicit: Intrate. Et inchoant 
letania hoc ordine, id est prima VII. vicibus repetent. Similiter, 
facto intervallo, dum jusserit pontifex, dicunt tertia letania, 
ter repetant. Et dum dixerint Agnus Dei, egreditur pontifex 
de sacrario et diaconi cum ipso, hinc et inde, et duae faculae 
ante eum portantur ab eis qui eas portaverunt ad fontes. Et 
veniens ante altare, stat inclinato capite, usque dum repetunt 
Kyrie eleison; et osculatur altare et diaconi similiter, hinc 
et inde. Deinde revertit ad sedem suam, et ipsi subdiaconi 
regionarii tenent ipsas faculas retro altare, dextra levaque. Et 
dicit pontifex Gloria in excelsis Deo, Sequitur oratio, inde lectio 
et Alleluia, Confitemini Domino et tractus Laudate Dominum. 
Et ipsa nocte non psallit offertorium nec Agnus Det nec anti- 
phona ad communionem. Et communicat omnis populus, seu 
et infantes qui in ipsa nocte baptizati sunt, similiter usque in 
octavas paschae. 

Ipsa. nocte. omnes presbiteri cardinales non ibi stant, sed 


(i) archidiaconi, 


THE ROMAN ORDINES. AT 


unusquisque per titulum suum facit missa et habet licentiam 
sedere in sede et dicere Gloria in excelsis Deo. Et transmittit 
unusquisque presbiter mansionarium de titulo suo ad ecclesiam 
Salvatoris, et expectant ibi usque dum frangitur sanctu, habentes 
secum corporales. Et venit oblationarius subdiaconus, et dat 
eis de sancta quod pontifex consecravit, et recipiunt ea in 
corporales, et revertitur unusquisque ad titulum suum et tradit 
sancta presbitero. Et de ipsa facit crucem super calicem et 
ponit in eo et dicit Dominus vobiscum. Et communicant omnes, 
sicut superius. 

Et dicit diaconus Ite, Missa est. 

In vigilia Pentecoste sicut in Sabbato sancto ita agendum 
est ; sed tantum una letania ad fontem et alia pro int/roitu] ; 
offertorium seu Alleluia vel antipbona ad communionem sicut 
continet in antifonarium. 

In ipsa nocte sancta Resurrectionis, post gallorum cantu 
surgendum est. Et dum venerint ad ecclesiam et oraverint, 
osculant se invicem cum silentio. Deinde dicit Deus in adju- 
torium meum. Sequitur invitatorium cum Alleluia: sequuntur 
III. psalmi cum Alleluia: Beatus vir, Quare fremueruni gentes, 
Domine, quid multiplicati sunt. Sequitur versus, et orationem 
dat presbiter. Deinde secuntur III. lectiones et responsoria 
totidem, prima lectio de Actibus apostolorum ; inde secunda ; 
tertia de omiliis ad ipsum diem pertinentium, Sequitur matu- 
tinum cum Alleluia. 

Infra Albas Paschae, tres psalmos per nocturno inponuntur 
per singulas noctes usque in Octavas Paschae, id est, feria II’, 
Cum invocarem, Verba mea, Domine ne in furore tuo; feria III’, 
Domine Deus meus, Domine Dominus noster, In Domino conjido ; 
feria IIII*, Salvum me fac Domine, Usquequo Domine, Dixit insi- 
piens ; feria V*, Domine quis habitabit, Conserva me Domine, Exaudi 
Domine ; feria VI*, Caeli enarrant, Exaudiat te Dominus, Domine 
in virtute tua; sabbato, Domini est terra, Ad te Domine levavi, 
Judica me Domine. In dominica vero Octabas Paschae vigiliam 
plenam faciunt, sicut mos est, cum VIITI. lectionibus et totidem 
responsuriis. 


472 APPENDIX. 


Vv. 


Ordo qualiter in ebdomada Pasche usque in sabbato de Albas 
vespera caelebrabitur. 


In primis Dominica sancta, hora nona, convenit scola cum 
episcopis, presbiteris et diaconibus in ecclesia majore quae est 
catholica, et a loco crucifixi incipiunt Chyrie eleison et veniunt 
usque ad altare. Ascendentibus diaconibus in poium, episcopi 
et presbiteri statuuntur locis suis in presbyterio et sancto ante 
altare stet.1 Finito Chyrie eleison, annuit archidiaconus primo 
scolae, et ille, inclinans se illi, incipit Alleluia cum psalmo Diwit 
Dominus Domino meo. Hoc expleto, iterum annuit archidiaconus 
secundo vel cui voluerit de scola, sed et omnibus incipientibus 
hoe modo praecipit et dicit iterum Alleluia cum psalmo CX. 
Sequitur post hunc primus scolae cum paraphonistis instantibus 
Alleluia et respondent paraphoniste. Sequitur subdiaconus cum 
infantibus versum Dominus regnavit decore induit ; et respondent 
paraphonistae Alleluia; item versum Parata sedes tua Deus, et 
sequitur Alleluia a paraphonistis; item versum Llevaverunt 
flumina Domine, et reliqua. Post hos versus salutat primus 
scolae archidiacono, et illo annuente incipit Alleluia cum melo- 
dias, simul cum infantibus. Qua expleta respondent para- 
phoniste prima Alleluia et finitur. Post hane incipit Alleluia 
tercius de scola in psalmo CXI.; post hunc sequitur Alleluia 
ordine quo supra: Alleluia. Pascha nostrum ; versus Aepulemur, 
Hanc expletam, ordinem quo supra, incipit archidiaconus in 
evangelio antiphonam Scio quod Jesuwm queritis ‘crucifizum. Ipsa 
expleta, dicit sacerdos orationem. : 

Dein descendit ad fontes psallendo antiphonam In die resur- 
rectionis meae, quam ut finierint inchoatur Alleluia; psallitur 

psalmus OCXII. Ipso expleto, sequitur Alleluia, O Kyrios 


1 T understand the reading to be et sanctum ante altare stent, 


THE ROMAN ORDINES, 473 


ebasileusen eupreprian, et sequitur Alleluia a cantoribus; item 
versus Ce gar estereosen tin icummeni tis ;* et finitur ordine quo 
supra. Post hance sequitur diaconus secundus® in evangelium 
antiphonam Venite et videte locum; deinde sequitur oratio a 
presbitero. 

Et tunc vadunt ad sanctum Andream ad Crucem, canentes 
antiphonam Vidi aquam egredientem de templo, Post hanc 
dicitur Alleluia cum psalmo CXIIT. Quo finito, primus scolae 
incipit Alleluia, Venite exultemus Domino, versus Preoccupemus 
faciem ejus. Post hanc dicit diaconus in evangelio antiphonam 
Cito euntes dicite discipulis ejus; deinde sequitur oratio a 
presbitero. 

Deinde descendunt primatus ecclesiae ad accubita, invitante 
notario vicedomini, et bibet ter, de greco una, de pactisi una, de 
procumma [una]. Postquam biberint, omnes presbiteri et acholiti 
per singulos titulos redeunt ad faciendas vesperas, et ibi bibunt 
' de dato presbitero. 

Hec ratio per totam ebdomadam servabitur usque in dominica 
Albas. 


VI. 


Quando letania major debet fieri, adnuntiat eam diaconus in 
statione catholica et dicit: ‘Feria tale veniente, collecta in 
basilica beati illius, statio in basilica sancti illius.” Et respondet 
omnis clerus: “ Deo gratias.” Die“ nuntiata, colligit se omnis 
clerus vel omnis populus in ecclesia suprajamdicta ; et ingreditur 
pontifex in sacrario, seu et diaconi, et induunt se planitus fuscas. 


(i) secundum 
(ii) Deinde. 


1 These are the first words of verses 1 and 2 of Psalm 93: “‘O Kupios 
*Baclrcvoer, ebmpémerav. « « « Kal yip éoreoéwoev Thy oixoupévyly Hrs. . . 2” 


A474 APPENDIX. 


Et stat unus de scola ante pontificem et dicit : “Intrate.” Et 
inchoant antiphonam ad introitum. Et antecedit oblationarius 
cum duobus cereis in manu accensos, et ponit eos retro altare, 
sicut mos est. Et egreditur pontifex de sacrario cum diaconi- 
bus et thimiamasterium, portante® eam subdiacono temperita. 
Dum transit per scola, jubet ut dicatur Gloria. Et venit ante 
altare, et inclinat se ad oracionem, usque dum dicit versus ad 
repetendum, et surgit ab oratione, osculatur altare, et diaconi 
similiter, hinc et inde. Ipsa antiphona expleta, non dicit scola 
Kyrie eleison, et pontifex, stans ante altare, aspiciens populum, 
dicit Dominus vobiscum et Oremus, et diaconus Flectamus genua, 
et facto intervallo, dicit Levate. Et dicit pontifex orationem. 
Ipsa expleta, annuit scolae“ ut inchoet antiphonam. Et 
interim egrediuntur omnes de ecclesia. Primitus enim pauperes 
de xenodoxio, cum cruce lignea picta, clamando Kyrie eleison, 
deinde Christe eleison, inde Christe audi nos, deinde Sancta Maria 
ora pro nobis, et ceteros. Et post ipsos egrediantur cruces VII. 
stacionarias, portantes ab stauroforos, habens in unaquaque III. 
accensos cereos. Deinde secuntur episcopi vel presbiteri et sub- 
diaconi, deinde pontifex cum diaconibus et due cruces ante eum, 
portantes a subdiaconibus et timiamasteria portantur a mansion- 
_ariis ecclesiae, et scola post pontificem psallendo, et! dum com- 
pleta non repetunt presbiteri vel subdiaconi qui antecedunt 
pontificem: et adpropinquantes ecclesia prima, inchoant lae- 
taniam. Et interim dum dixerint laetania ad fores ecclesiae, 
intrat pontifex, sacerdotes vel diaconi in ecclesia ad orationem 
et revertunt ad scolam. Et percompletam letaniam, dicit ponti- 
fex Dominus vobiscum et Oremus; et diaconus Flectamus genua ; 
et post paululum Levate. Et sequitur oratio a pontifice. Ora- 
tione expleta, annuit ut dicatur alia antiphona. Similiter faciant 
per omnem ecclesiam ubi consuetudo est. 

Cum autem adpropinquaverint atrium ecclesiae ubi statio 
denuntiata est, annuit pontifex in sacrario et diaconi cum ipso. 


(i) portant eam subdiaconi. 
(ii) scola, 


1 A corrupt passage, 


THE ROMAN ORDINES. 475 


Et scola complet letania infra presbyterium, Cyrie eleison 
repetentes ter, deinde Christe audi nos, Sancta Maria, ora pro 
nobis, sanctae Petre, sanctae Paule, sanctae Andreas, sancte 
Johannes, sancte Stephane, sancte Laurenti, vel sancto illi in 
cujus ecclesiae missa celebranda est; deinde Omnes sancti orent 
pro nobis, Propitius esto, parce nobis Domine.  Propitius esto, 
libera nos Domine. Ab omni malo libera nos Domine. Per crucem 
tuam libera nos Domine. Peccatores, te rogamus, audi nos. Filius 
Dei, te rogamus, audi nos. Ut pacem dones, te rogamus audi nos. 
Et Agnus Dei, omnia ter repetentes. Deinde Christe audi nos, 
Kyrie eleison, tantum ter ; et completum est. 

Et ipsa die duo cereostata procedunt ante pontificem et 
non dicit scola Cyrie eleison post antiphonam, neque pontifex 
Gloria in excelsis Deo. 


Vit, 


Ordo qualiter in sancta atque apostolica sede, id est beati Petri 
ecclesia, certis temporibus ordinatio fit, quod ab orthodowis 
patribus institutum est, id est mense primo, IIIT, VII., X., 
hoc est in XII. lectiones. 


Primitus enim, secunda feria in ebdomada, quando XII. 
lectiones debent fieri, vocat pontifex electos, et jurant ante 
eum super reliquias sanctorum, adstante primicereo et secundi- 
cerio et archidiacono et archipresbitero et cui voluerit dé ITII. 
capitula quod canones prohibent. Deinde IIIT. feria, statio 
in ecclesia sancte Dei genetricis Mariae; et procedunt electi 
seu et omnis clerus, sicut mos est, hora VI. Et inchoat scola 
antifona ad introitum. Et psallit sacerdos secundum consuae- 
tudinem ad altare, et dicit Dominus vobiscum et Oremus; et 
diaconus Flectamus genua; et post paululum Levate. Et dicit 


(i) IIL. 
wt 


AT6 APPENDIX. 


sacerdos orationem et respondeant omnes Amen, Et stant 
aeclecti in presbyterio, induti planitas. Deinde ascendit scrini- 
arius in ambonem et dicit: In nomine Domini nostri Jesu Christi. 
Si igitur est aliquis qui contra hos viros aliquid scit de causa 
criminis, absque dubitatione exeat et dicat; tanto memento com- 
munionis suae. Et hoc tertio repetit et descendit de ambone, 
Et psallit subdiaconus et legit lectionem; et sequitur respon- 
sorium. Et ipso completo psallit iterum sacerdos et dicit Oremus 
et sequitur oratio, lectio et responsorium; deinde evangelium, 
et complent missa sicut mos est. 

VI. feria veniente, stacio ad Sanctos Apostolos. Et procedunt 
omnes, tam clerus quam et electi, hora VI. Post antiphonam 
ad introitum psallit sacerdos et dicit orationem. Et iterum 
scriniarius in ambone sicut supra et dicit ut supra tertio. 
Deinde legitur lectio et sequitur responsorium et cetera; et 
complent missa. 

Sabbato autem veniente in XII. lectiones, statio ad beatum 
Petrum apostolum. fProcedit pontifex hora VII. et omnis 
clerus, tam presbiteri quam diaconi et electi. Deinde quando 
jubet pontifex inchoat scola antiphonam ad introitum, et 
procedit pontifex de sacrario, et diaconi, et cereostata, sicut 
mos est; et osculato altare psallit ad sedem, sicut mos est. 
Et dum conpleverit scola Kyrie eleison, dicit pontifex: Dominus 
vobiscum ; dein Oremus ; et diaconus: Flectamus genua; et post 
paululum: Levate. Et dat pontifex orationem, et legitur lectio 
et sequitur responsorium. Similiter facit per omnes lectiones. 
Et sequitur benedictio et Apostolo et tracto. Ipsa expleta, 
stant aelecti in presbyterio, induti dalmaticas et campages in 
pedibus. Et vocat pontifex vocae magna unumquemque per 
nomina ipsorum ad sedem, et dicit: Talis presbiter regionis 
tertiae, titulo tale, tlle. Et descendat diaconus et ducit unum- 
quemque ad sedem pontificis, et statuit eos ante aeum, sicut 
vocati sunt ab ipso, vestiti omnes dalmaticas et campages, 
stantes inclinato capite. Et dat pontifex orationem sicut 
continet in Sacramentorum. 

Ipsa expleta, descendunt ipsi qui presbiteri futuri sunt 


(i) dicit ut) dicitur. 


THE ROMAN ORDINES, ATT 


ante altare, et diaconi qui ordinati sunt stant ad latus pontificis 
juxta sedem. Et archidiaconus induit orarios et planitas ad 
presbiteros, stans ante altare, et iterum ducit eos ante ponti- 
ficem, et accipiunt orationem presbiterii® ab ipso. Ipsa expleta, 
ducit eos archidiaconus osculando per ordinem episcopos, deinde 
presbiteros ; et stant in caput, supra omnes presbiteros, per 
ordinem, sicut vocati sunt a pontifice, eodem die. Deinde 
offerunt pontifici ante omnes presbiteros et communicant similiter 
eodem die ante omnes. Jt accipit unusquisque a pontifice 
firmata oblata de altare, unde et communicat XL. diebus. 

Missa expleta, sint parati mansionarii de titulis ipsorum 
cum cereostata et thimiamaterlis; et procedunt de ecclesia 
beati Petri apostoli“ unusquisque in titulo suo, habens unus- 
quisque paranymfum presbiterum secum ; et stratores missi a 
pontifice duo ante eum euntes et tenentes caballo cum freno 
hine et inde, et clamant voce magna: Tali presbitero talis sanctus 
elegit! Etrespondunt mansionarii ipsum usque in titulo ipsius. 
Et vadit post eum sacellarius ipsius, faciendo aelimosinam, et 
cum pervenerit ad ecclesiam, ponitur sedes latus altare, et 
habet ibi licentiam sedere eodem die et in vigilia paschae 
tantum et dicere Gloria in excelsis Deo. Similiter paranimfus 
presbiter stat a latere ipsius et legit evangelium in ambone. 
Deinde presbiter supradictus“ facit missa. Et completa ea, 
aegreditur de ecclesia et epulat cum amicis suis. In alia vero 
diae defert pontifici presbiter X. cerea, similiter et archi- 
presbitero. 

Similiter et diaconi habent stratores dominicos duos, qui 
antecedunt eos clamando et dicendo: Tali diacono sanctus Peirus 
elegit! Et respondit cunctus clerus, qui eum sequitur, similiter 
usque in domum suam. Et ipse aepulat cum amicis suis. 


Gi) presbiteri. 


(ii) aepi. 
(iii) supra dictus est. 


478 APPENDIX. 


VIII. ° 


Incipit ad reliquias levandas sive deducendas sew 
condendas. 


Intrant cantores antiphonam Ecce populus custodiens™ judi- 
cium; psalmus Fundamenta ejus. Dicit Gloria, deinde repetit 
Sicut erat, versus Sicut laetantium omnium nostrum. Finita autem 
antiphona, levat episcopus in brachia sua linteo desuper patena 
et mittit ibi reliquias et desuper coopertas olosyrico, et sustentant 
duo diaconi brachia episcopi, et tunc dat primam orationem. 
Et post completam orationem, accendunt cereos et egrediuntur 
cum ipsis et turabula cum thymiama, et cantor inchoat antiphonam 
Cum jucunditate ewibitis. Si autem via longinqua fuerit ad ducen- 
dum dicit psalmum cum antiphonam. 

Adpropinquantes autem prope ecclesia, faciunt laetaniam, 
et commendat episcopus reliquias ad presbiteros foras “” ecclesia, 
et remanent ibi cum cereis et turibula, facientes lactaniam. 

Et tune episcopus intrat in ecclesiam solus, et facit omne 
instrumento aqua exorcizata, lavat altare cum spungia et non 
mittunt chrisma. Et exit“ episcopus foras et dat orationem 
secundo, Et tune de aqua exorcizata quod remanet asperget 
super populum. Et mox aperiantur januae ecclesiae, et intrat 
universus populus cum laetania. Finita laetania, dat tertiam 
orationem. 

Ipsa expleta, inchoat cantor antiphonam Sacerdos magne, 
pontifex summi Det, ingredere templum Domini et hostias pacificas 
pro salute populi offeres Deo tuo, Hic est enim dies dedicationis 
sanctorum Domini Dei tui. Psalmus: Gaudete justi in Domino; 
Gloria, Sicut erat. Et exuens se episcopus planitam suam et 
condit reliquias ipse solus. Quas dum posuerit, cantor inchoat 
antiphonam Sub altare Domini sedes accepistis, intercedite pro 


(i) Et con populus custodi. 
(ii) faras. 
(iii) exiit et episcopus, 


THE ROMAN ORDINES. 479 


nobis per quem meruistis. Psalmum: Beati inmaculati tamdiu” 
psallis usque dum condite fuerint reliquie. Et subsistent cum 
silentio nihil canentes, 

+ Et accipit episcopus chrisma et tangit per quattuor an- 
gulos loci ubi reliquiae positae fuerint, similitudinem crucis, 
et dicit: In nomine Patris et Filii et Spiritus sancti pam tibi. 
Et respondit omnis populus: Ht cum spiritu tuo. Sic similiter 
et in quattuor cornua altaris eundem sermonem repetit per 
unumquemque. 

His expletis induit se episcopus planitam suam et proce- 
dunt levite de sacrario cum veste altaris et cooperiunt altare 
una cum episcopo, et dat ipse orationem ad consecrandum altare 
seu ipsa vestimenta, deinde omne ministerium altaris, sive 
patenam vel crucem. 

Hee omnia expleta intrat episcopus in sacrario et venit 
mansionarius cum cereo accenso ante episcopum et petit 
orationem et dicit: Jube, domne, benedicere. Et dicit episcopus : 
Inluminet Dominus domum :suam in sempiternum. Et respon- 
dent omnes: Amen. Et sic accenduntur a mansionariis candele 
in ecclesia, Et incipit cantor antiphonam ad introitum. Et 
procedit episcopus de sacrario cum ordinibus sacris, sicut mos 
est, et celebratur missarum sollemnia sicut in Sacramentorum 
continetur. 


TX, 


Ordo qualiter in Purificatione sanctae Mariae agendum est. 


Ipsa autem die, aurora ascendente, procedunt omnes de 
universas diaconias sive de titulis cum letania + vel anti- 
phonas psallendo, et cerea accensa portantes omnes in manibus 
per turmas suas, et veniunt in ecclesia sancti Adriani 
martyris et expectant pontificem. Interim ingreditur pontifex 
gacrario et induit se vestimentis nigris, et diaconi similiter 


(i) tamdum. 


480 APPENDIX, 


planitas induunt nigras, Deinde intrant omnes ante pon- 
tificem et accipiunt ab eo singula cerea, His expletis, 
inchoat scola antiphonam LHwsurge Domine, adjuva nos. Ht 
dicto versu egreditur pontifex de sacrario cum diaconibus 
dextra levaque et annuit pontifex scola ut dicatur Gloria, 
Deinde ascendens ante altare, inclinans se ad orationem 
usque dum inchoat scola versum ad repetendum, surgit ab 
oratione, salutat altare et diaconi® similiter hinc et inde. 
Ipsa antiphona expleta, non dicit scola Chyrie eleison, sed 
pontifex stans ante altare dicit Dominus vobiscum, deinde 
Oremus, et diaconus Fleciamus genua; et facto intervallo 
dicit iterum Levate. Et dat pontifex orationem. 

Interim egrediuntur cruces VII., portantur ab stauroforo 
permixti cum populo. Deinde presbiteri vel subdiaconi™ 
deinde pontifex cum diaconibus; et duo cerea accensa ante 
eum portatur et thimiamasterium a subdiacono et duae cruces 
ante ipsum, Deinde subsequitur scola pontificem psallendo 
antiphonas, Dum finit scola antiphonam, repetit clerus qui 
antecedit pontificem, 

Cum autem adpropinquaverint atrium sanctae Dei gene- 
tricis ecclesiae,“” innuit pontifex scola ut dicatur letania, re- 
petentes ter vicissim. Postquam autem ingreditur pontifex 
in ecclesia, vadit in sacrario cum diaconibus suis et ceterus 
clerus vadit ante altare et percomplet letania sicut alibi 
scriptum est. Dein inchoat scola antiphonam ad introitum, 
Et ipsa die non psallitur Gloria in excelsis Deo. 


(i) diaconus. 
(ii) diaconi. 
(iil) ecclesiam. 


THE ROMAN ORDO FOR THE THREE DAYS BEFORE EASTER. 


The celebrated manuscript of Hinsiedlen (Hinstedi. 326) contains, among 
other things, a fragment of the Ordo Romanus dealing with the last 
three days of Holy Week. ‘The description given therein of the cere- 
monies differs in certain respects from that found in other texts. 
I reproduce it here according to the edition of J. B. de Rossi in 
vol. ii. of his Inscriptiones Christianae Urbis Romae, Part I., p. 34. 


Fer. V. Ad matutinum non dicunt Domine labia mea 
nec invita(to)rium neque Gloria ad psalmum, neque Tw 
aut(em) Domine nec orationem neque Kirieleison per circuitum, 
sed tantum Christus factus est pro nobis. Item ad missa, 
Hora quasi septima™ egreditur apostolicus de Lateranis et 
descendit per sanctum Johannem ad secretarium et diac(oni) 
et subdiac(oni) cum planetis ante ipsum usque ad secretarium ; 
posteaquam de secretario exeunt subdiaconi cum albis vestibus, 
procedunt et diaconi cum dalmaticis et ante domnum aposto- 
licum VII. acoliti cum VII. candelabris. Et post Kirieleyson 
domnus apostolicus dicit Gloria in excelsis deo. Et omnia sicut 
in aliis festis, praeter all(eluia) et chrisma quod eo die bene- 
dicitur, Et cum dicit Pax domini sit semper, confringit unam 
oblatam in duas partes et dat eam archidiacono, et ille mittit 
eam in patenam quam tenet minister. - Reliquas vero oblationes 
ipse archidiaconus expendit per presbiteros et postea frangit 
tam ipse quam omnes presbiteri. Et cum tota oblatio fracta 


(i) The other Ordines prescribe, for Maundy Thursday and Good 
Friday, an earlier hour. 


482 APPENDIX, 


fuerit, communicat solus apostolicus. Et sic benedicit chrisma, 
et jubet de ipso aut de annotino oblationario aut subadjuve® 
expendere per titulos et per alias ecclesias, Similiter et de 
sancto sacrificio quod servant in sexta feria: et communicant et 
vadunt in tabernacula sua. 

Fer. VI, hora quasi VIII., descendit domnus apostolicus 
de Lateranis in sanctum Johannem, verumtamen discaiceatus 
tam ipse quam reliqui ministri sanctae ecclesiae, et veniunt 
‘id altare. Et praecipit domnus apostolicus accendere lumen in 
ungiario, et accendit ex ipso lumen cui ipse jusserit duas 
faculas albas, quas portant duo clerici de cubiculo ante dom. 
num. Et procedent de sancto Johanne psallendo Beati im- 
maculati, archidiacono tenente sinistram manum domni apostolici, 
et ipso pontifice in dextera sua portante turibulum™ cum 
incenso et alio diacono post dorsum domni apostolici portante 
lignum pretiosae crucis in capsa de auro cum gemmis ornata, 
Crux vero“ ipsa de ligno pretioso desuper ex auro cum 
gemmis intus cavam habens confectionem ex balsamo satis 
bene olente. Et dum preveniunt ad Hierusalem intrant eccle- 
siam et ponit diaconus ipsam capsam ubi est crux super altare 
et sic aperit eam domnus apostolicus. Deinde prosternit se 
ante altare ad orationem: et postquam surgit osculatur eam 
et vadit et stat circa sedem. Et per ejus jussionem oscu- 
lantur episcopi, presbiteri, diaconi, subdiaconi super altare 
ipsam crucem. Deinde ponunt eam super arcellam ad rugas 
et ibi osculatur eam reliquus populus. Tamen feminae ibi non 
introeunt : sed postea portant eam oblationarius “” et alii sub. 
diaconi et osculatur a feminis. Verumtamen ut a domno apos- 
tolico fuerit osculata, statim ascendit subdiaconus in ambonem 


(i) Sub ambe cod. 

(ii) According to Latin use, neither the bishop nor the celebrating 
priest carries the censer in procession. The case is different in the 
East, and we need not be astonished to find here an Oriental detail, for 
the ritual of the Adoration of the Cross was imported into Rome from 
the East. This practice, moreover, soon disappeared. 

(iii) With regard to this cross, see the Lib. Pont., vol. i. p. 374 (life 
of Sergius I.), 

(iv) Oblati, cod, 


ROMAN ORDO FOR END OF HOLY WEEK, 483 


et incipit legere lectionem Oseae prophetae. Post cujus 
descensum ascendit cantor et canit gr(aduale) Domine audivi 
cum versibus suis. Et iterum ascendit subdiaconus et legit 
aliam lectionem Deuteronomii; post quem cantor ascendens 
incipit tractum® Qui habitat. Quo completo; vadit diaconus 
discalceatus cum evangelio, et cum eo duo subdiaconi, et legit 
passionem Domini secundum Johannem. Et cum completa 
fuerit, dicit domnus apostolicus orationem Oremus pro ecclesia 
sancta Dei, et dicit archidiaconus Flectamus genua, et postea 
dicit Levate, et reliqua omnia in ordine suo. Et ad finem 
tantum dicit Dominus vobiscum et respondent Ht cum spiritu 
tuo. Et procedent iterum ad Lateranis psallendo Beati 
immaculati. Attamen apostolicus ibi non communicat nec 
diaconi; qui vero communicare voluerit, communicat de capsis 
de sacrificio quod Y. feria servatum est. Et qui noluerit ibi 
communicare vadit per alias ecclesias Romae seu per titulos et 
communicat. 

Sabbato sancto, hora qua(si) VII., ingreditur clerus in 
aecclesiam ; nam domnus apostolicus non. LEvadunt ad secre- 
tarium, diaconi scilicet et subdiaconi in planetis, et accendunt 
duo regionarii per unumquemque faculas de ipso lumine quod 
de VI. feria abscunditum est et veniunt ad altare. Diaconi 
stant ad sedem et episcopi sedent in choro, Et ascendit 
lector in ambonem et legit lectionem grecam. Sequitur In 
principio et orationes et Flectamus genua et tractus. Et dum 
hoc completum fuerit, descendent ad fontes et dicit schola 
cantorum laetania III. vicibus, Christe audi nos et reliqua. 
Postea benedicit domnus papa fontem, et dum venit in eo 
loco ubi dicit Descendat in hance plenitudinem, deponent faculas 
regionarii qui illas tenent in fontes. Et dum complet, sparget 
de aqua super populum et sic initiat baptizare. Et post 
quam baptizat ITII. vel V. infantes, exiet foras et baptizant 
presbiteri et duo diaconi et ille postea consignat et chrismat. 
Postea facit clerus et letanias II. et interea intrant ad missam 
jam sero, et dicit Gloria in excelsis Deo et All(eluia), Confitemini 


(i) Tractatum cod. 
(ii) Cf. Amalarius, De Off., i. 15. 


484 APPENDIX. 


Domino ; tract(us) Laudate Dominum. Et Agnus Dei cantat 
schola cantorum et respondent IIIT. acoliti stantes ad rugas, 


tenentes sciphos et gimellares quae postea tenenb ad con- 
firmandum populum. 


(i) The other Ordines say exactly the contrary. The present custom 
agrees with them. The Agnus Dei is not sung at Mass on heeraap sie: in 
Holy Week. 


THE DEDICATION RITUAL IN THE SACRAMENTARY OF ANGOULEME., 


Manuscript 216 of the Bibl. Nationale (Delisle, No. 15) of the eighth 
century, or of the beginning of the ninth, f. 141. The language of 
this fragment is, doubtless, the Latin of later Merovingian times. 
Note especially the employment of the pronoun dle for the article, 


Orpo CoNSECRATIONIS BASILICAE NOVAE, 


In primis veniunt sacerdotes et clerus cum sacris ordinibus 
ante fores templi quod benedicendum est, et introeunt clerici 
et sacerdotes intra januam templi. In ipso introitu incipiunt 
Jaetania; et ipsa finita, accipiat episcopus aqua cum vino 
mixta et benedicat eos, post haec faciens comparsum per 
totam ecclesiam. Post haec benedicit eam. Nam illae cruces 
vel candelabra seu illae reliquiae foris stent dum altarium 
benedicitur. Et post benedictionem templi iterum clerici et 
sacerdotes accedunt prope altare, et incipiant alia laetania. 
Ipsa finita, accedat sacerdos et accipiat illa aqua cum illo 
vino quod antea benedixit et aspergat altarium secundum 
traditionem suam, et benedicat. Ipso benedicto, accipiat 
chrysma et faciat crucem in medio altaris et per cornua 
ipsius altaris, vel illo loco ubi reliquiae ponendae sunt. Simi- 
liter per totum templum in circuitu faciens cruces de ipsa 
chrysma. Post haec benedicit lenteamina vel vasa templi, et 
post haec revestientur altare seu et vela templi penduntur 
et accendunt luminaria. Post haec omnia consummata, vadunt 
sacerdotes cum omni clero foris, ubi sunt illae reliquiae. Et 


486 APPENDIX. 


intrant cum ipsis reliquiis cum sacris ordinibus cum laetania, 
et veniunt ante altare et recondunt ipsas reliquias in ipso 
altario in suo loco, et incipiat sacerdos missa caelebrare de 
dedicatione basilicae novae. Quando ille comparsus benedi- 
cendus est, adferant ad episcopum aqua in uno vas, vinum 
in aliud ; conmiscit eos inter ipsa vasa et sic benedicit sicut 
ordo continet, ubi dicit oratione Creator et conservator humam 
generis, 


' P. 410. 


4, 


THE DEDICATION RITUAL ACCORDING TO THE USE OF THE BISHOP 
OF METZ. 


Sacramentary of Drogo, Bishop of Metz (826-855); Delisle, No. 17; 
Bib]. Nationale, No. 9428, f. 100. 


Orvo DepicatTionis EccuEsIAg, 


Primo eundum est ad locum ubi reliquiae positae sunt priori 
die, in quo etiam loco vigiliae prius sollempniter implendae 
sunt sub honore ipsorum sanctorum quorum reliquiae in novam 
ecclesiam ponendae sunt. Deinde sacranda est aqua a vontifice 
et mittenda est chrisma in aqua cum hac benedictione— 

Deus qui ad salutem humani generis maxima .. . 

Et canenda est tibi interim laetania, post quam sequitur 
oratio 

Aufer a nobis... 
alia 

Fac nos Domine . . 

Hac finita subleventur reliquiae cum feretro a sacerdotibus, 
canente clero antifonam Cum jocunditate eaibitis vel ceteras 
antifonas ad deducendas reliquias usque ad hostium novae 
edificationis ad occidentem, post quas dicit pontifex orationem 

Deus qui ex omni coaptatione .. . 

Qua finita incipit pontifex aquam aspargere consecratam 
a foris sequendo feretro reliquiarum, cleroque canente antifonam 
Asperges me Domine cum psalmo L®™, sed uno ex clericis in 
nova ecclesia clausis hostiis quasi latente. Nam pontifex 


488 APPENDIX. 


circumit ecclesiam ab hostio in partem aquilonarem prima vice 
usque iterum ad idem hostium; et cum illic perventum fuerit 
pulsat hostium tribus vicibus, dicendo: Tollite portas, principes, 
vestras et elevamini, portae aeternales, et introibit Rex gloriae. 
Ille deintus respondens dicat: Quis est iste rex gloriae? Iterum 
circumienda est ecclesia secunda vice sicut prius, cum eadem 
antiphona et eodem psalmo, usquedum perveniatur ad hostium, 
atque iterum pulsetur sicut prius eisdem verbis et idem 
respondente deintus latente. Tunc tertio iterum circumienda 
est eodem modo cum eodem cantu usque iterum ad hostium. 
Tunc dicenti pontifici et pulsanti respondum est ei sicut prius: 
Quis est iste rex gloriae? Pontifex respondeat; Dominus 
virtutum ipse est Rex gloriae. 

Tune aperientur hostia et canenda est antiphona Ambulate 
sancti Dei, ingredimini in domum Domint, cum psalmo Laetatus 
sum in his quae dicta sunt mihi et cetera. Et ille qui prius 
fuerat intus quasi fugiens egrediatur ad illud hostium foras, 
iterum ingressurus per primum hostium vestitus vestimentis 
ecclesiasticis. 

Dum ingreditur pontifex ecclesiam dicit orationem , 

Domum tuam Domine clementer .. . 

Illa finita incipit iterum ab hostio ad partem aquilonarem 
ab intus aspargere aquam, antiphonam canente Beati qui 
habitant in domo tua, Domine, cum psalmo Quam dilecta taber- 
nacula tua, Domine, usquedum prius circumeundo sicut a foris 
pervenerit ad hostium, et dicit orationem 

Deus qui in omni loco... 

Et sic iterum circumienda est cum supradicta antiphona 
et eodem psalmo usque ad idem hostium et dicenda est 
oratio 

Deus qui loca nomini tuo... 

Et cum tertio lustrata fuerit ab, intus sicut primo et secundo, 
dicenda est oratio 

Deus qui sacrandorum . 

Tune iterum incipiet clerus laetaniam positis reliquiis extra 
relum quod extensum est inter aedem et altare. Quo canente 
ingreditur pontifex cum deputatis ministris intra velum et 
facit maldam de aqua sanctificata unde recludantur reliquiae 


METZ DEDICATION RITUAL, 489 


in confessione. Tunc veniens ad altare, aspargens illud tribus 
vicibus aqua sanctificata, inde sequitur benedictio tabulae his 
verbis— 

Singulare illud repropitiatorium .. . 

Inde asparsio confessionis simul cum unctione chrismatis 
per quattuor angulos confessionis. Postea ponentur reliquiae 
in confessione cum tribus particulis corporis Domini ac tribus 
particulis thimiamatis canendo antiphonam Sub altare Domini 
sedes accepistis, intercedite pro nobis apud quem gloriart meruistis. 

His expletis, superponendus est lapis super quem infun- 
dendum est oleum sanctificatum et expendendum in modum 
crucis. Similiter per quattuor angulos altaris modus crucis 
de eodem oleo significandus est. Inde benedictio altaris simul 
cum consecratione ejusdem— 

Deprecamur misericordiam tuam . . . 

Consecratio altaris. — fi 

- Deus omnipotens, in cujus honore .. . 

Inde benedictio linteaminum altaris et aliorum indumen- 
torum necnon et vasorum sacro ministerio usui apta_ his 
verbis— : 

Exaudi Domine supplicum.. . 

Et post hoc velatur altare. Post velatum vero dicitur 
oratio 

Descendat quaesumus .. . 

Ad missam— 

Deus qui invisibiliter . 


(i) talae. 


5. 


ORDER OF THE OFFICES AT JERUSALEM TOWARDS THE END OF 
THE FOURTH CENTURY, 


(Extract from the Peregrinatio of Etheria (Silvia).) 


Tue following are the final pages of a curious book discovered by Signor 
I. F. Gamurrini in a MS. at Arezzo, and published by him in the Biblioteca 
dell’ Accademia storico giuridica, vol. iv., Rome, 1887, and in the Studi e 
document di storia e diritto, April to Sept., 1888. It is the account of a 
long pilgrimage to the holy places in the East, undertaken by a great lady 
who addresses it to her “sisters,” that is to say, probably sisters in the 
religious profession. Her journey seems to have taken place in the time 
of Theodosius, and some important indications inclined Signor Gamur- 
rini to identify her with Silvia, the sister of the celebrated minister Rufinus. 
This identification was not accepted as certain by any one, but was 
generally adopted for convenience of quotation, The real name of the 
pilgrim has been discovered by Dom M. Férotin (Revue des questions 
historiques, vol. xxiv. [October, 1903] p. 367, e¢ seg.). She was a virgin 
called Etheria,! of the province of Galicia [Spain]. Valerius, a monk of this 
same country, who lived in the seventh century, has left us a life of this 
lady in a letter addressed to the Religious of Vierzo, in which the Pere- 
grinatio is described at length. This short epistle has been known for 
some time (Florez, Hspatia Sagrada, vol. xvi. p. 366; Migne, Pat. Lat., vol, 
Ixxxvii. p. 421), but no one had thought of it in connection with the text 
discovered by Signor Gamurrini. Dom Férotin has published an edition 
of it (op, cit., p. 379), revised from the original MSS. Henceforward, 
assigned to its real author, the lady’s work must be cited as the Peregri- 
nato Etheriae, 

Several editions have appeared? since Signor Gamurrini’s first. I 
have revised the text, which I took in the first instance from that editor, 
making special use of the edition by M. Paul Geyer, Jtin. Hierosol. Saec. 
IIIT-VIII. vol. xxxix. of the Vienna Corpus SS. Eccles. Latin, pp. 
71-101, in which his own corrections and conjectures, as well as those of 
preceding writers on the subject, may be found. 

I have not thought it necessary to annotate the text. I add, however, 
a few explanations as to the ecclesiastical topography of Jerusalem and 
its environs. 

The primitive Church, the Cathedral of Jerusalem, is that on Mount 


1 For the various readings of this lady’s name, see p. 547. 

* Among others: Palestine Pilgrims’ Text Society, The Pilgrimage of 
St. Silvia, ete., circa 385 a.D, Translated by John H. Bernard, D.D., with 
an appendix by Col. Sir C. W. Wilson. London, 1891. Dom Fernand 
Cabrol has published an interesting treatise on the Peregrinatio, entitled 
Les Eglises de Jérusalem, la Discipline et la Liturgie aw Quatriéme Siécle. 
Paris, 1895. : 


PEREGRINATIO ETHERIAE (SILVIAE). 491 


Sion, now served by the Armenians. According to tradition, it was the 
Louse in which the disciples met together on the evening of Easter Day, 
and eight days after, when the risen Saviour appeared to them. There 
also took place the descent of the Holy Spirit on the day of Pentecost. 
In the time of Theodosius it had ceased to be the ordinary place for 
worship. The bishop at that time lived near the Holy Sepulchre, close 
to the sanctuaries built by the Emperor Constantine on the sites of the 
Passion and the Resurrection, 

These sacred buildings were three in number, not reckoning their 
dependencies: (1) the Anastasis, or Sanctuary of the Resurrection, 
where was the Holy Sepulchre. (2) The Sanctuary of the Cross, 
where the true cross and other relics were preserved. ‘This was a double 
edifice, one part being the ante Crucem, consisting mainly of a large 
courtyard surrounded by cloisters, the other a roofed-in building, of lesser 
proportions, known as the post Crucem. (3) The Great Basilica, or 
Martyrium, also situated post Crucem. It was in the Anastasis that the 
daily offices were said, but the Mass on Sunday, and, generally speaking, 
the stations, when there was a large congregation, took place in the 
Martyrium. The old church on Mount Sion was only frequented on 
the stations of Wednesdays and Fridays, and also on Easter Day and its 
octave, and on Whitsun Day. 

Outside Jerusalem, the Basilica of Bethlehem was the appointed place 
for meeting, at an early date, on the night of the Epiphany, and afterwards 
on Ascension Day. Stations were much more frequently held in the 
sanctuaries on the Mount of Olives. The most important of these was 
the leona (now the Church of the Ascension), where there was a grotto, 
in which, according to the tradition of that day, our Lord had held 
frequent converse with His disciples. Beyond, in the village of Bethany, 
was the Lazariwm, or the house of Lazarus; these two sanctuaries were 
churches, and Mass could be celebrated in them. Alove the Eleona, 
and not far from it, was a third sanctuary, which does not appear to have 
been a roofed-in building. It was called the Jmbomon, and was the 
traditional site of the Ascension. This was, doubtless, what is now called 
the Viri Galilaet. Other small churches were to be encountered before 
reaching Bethany, near to Gethsemane on the slope of the Mount of 
Olives. 

Etheria writes in vulgar Latin, difficult to accommodate to grammatical 
rules, but not so barbarous in character as that of the Ordines, of which 
we have already spoken. The word missa has still for her its primitive 
meaning of dismissal; she uses it for all meetings, for the offices as well 
as for the liturgy, always distinguishing between the missa of the cate- 
chumens and that of the faithful. When she speaks of a liturgical meeting 
properly so called, she uses the terms oblatio and procedere. 

2K 


492 APPENDIX. 


I. 
Dainty OFFICEs. 
1. Matins.2 


Ut autem sciret affectio vestra quae operatio singulis diebus 
cotidie in locis sanctis habeatur, certas vos facere debui; sciens 
quia libenter haberetis haec cognoscere. 

Nam singulis diebus, ante pullorum cantum, aperiuntur 
omnia hostia Anastasis, et descendent omnes monazontes et 
parthenae, ut hice dicunt; et non solum hii, sed et laici 
preter viri aut mulieres, qui tamen volunt maturius vigilare. 
Et ex ea hora usque in lucem dicuntur ymni® et psalmi 
responduntur, similiter et antiphonae; et cata singulos ymnos 
fit oratio. Nam presbyteri bini vel terni, similiter et diacones, 
singulis diebus vices habent simul cum monazontes, qui cata 
singulos. ymnos vel antiphonas orationes dicunt. Jam autem 
ubi coeperit lucescere, tunc incipiunt matutinos ymnos dicere. 
‘Eece et supervenit episcopus cum clero, et statim ingreditur 
intro spelunca, et de intro cancellos primum dicet orationem 
pro omnibus; commemorat etiam ipse nomina quorum vult; 
sic benedicet cathecuminos. Item dicet orationem et benedicet 
fideles. Et post hoc, exeunte episcopo de intro cancellos, 
omnes ad manum ei accedunt; et ille eos uno et uno benedicet 
exiens jam, ac sic fit missa, jam luce. 


2. Seat and None. 


Item hora sexta denuo descendent omnes similiter ad Anas- 
tasim, et dicuntur psalmi et antiphonae, donec commonetur 


1 While following Signor Gamurrini’s latest text, I have introduced 
these divisions to enable the student of the present volume to understand 
better Etheria’s narrative. . 

2 On this passage, see above, pp. 115, 452, note 1. The word ymni does 
not mean a metrical hymn; it is the same thing as psalm or biblical 
eanticle. Cf. p. 174, note 1. 


PEREGRINATIO ETHERIAE (SILVIAE). 493 


episcopus ; similiter descendet, et non sedet, sed statim in- 
trat intra cancellos intra Anastasim, id est intra speluncam, 
ubi et mature; et inde similiter primum facit orationem ; 
sic benedicet fideles, et sic exiens de cancellos, similiter ei 
ad manum acceditur. Ita ergo et hora nona fit, sicuti et ad 
sexta. 


3. Vespers. 


Hora autem decima (quod appellant hic licinicon,? nam 
nos dicimus Jucernare), similiter se omnis multitudo colliget 
ad Anastasim, incenduntur omnes candelae et cerei, et fit 
lumen infinitum. Lumen autem de foris non affertur, sed de 
spelunca interiori eicitur, ubi noctu ac die semper lucerna 
lucet, id est de intro cancellos, Dicuntur etiam psalmi lu- 
cernares, sed et antiphonae diutius. Ecce et commonetur 
episcopus, et descendet, et sedet susum, nec non etiam et 
presbyteri sedent locis suis; dicuntur ymni vel antiphonae. 
Et at ubi perdicti fuerint juxta consuetudinem, lebat se 
episcopus, et stat ante cancellum, id est ante speluncam, et 
unus ex diaconibus facit commemorationem singulorum, sicut 
solet esse consuetudo, Et diacono dicente singulorum nomina, 
semper pisinni plurimi stant, respondentes semper: Kyrie eleyson, 
quod dicimus nos: Miserere Domine, quorum voces infinitae sunt. 
Et at ubi diaconus perdixerit omnia quae dicere habet, dicet 
orationem primum episcopus, et orat pro omnibus: et sic orant 
omnes, tam fideles, quam et cathecumini simul. Item mittet 
vocem diaconus ut unusquisque, quomodo stat, cathecuminus 
inclinet caput: et sic dicet episcopus stans benedictionem super 
cathecuminos, Item fit oratio, et denuo mittet diaconus vocem ; 
et commonet ut unusquisque stans fidelium inclinent capita sua ; 
item benedicet fideles episcopus, et sic fit missa Anastasi, Et 
incipient episcopo ad manum accedere singuli. Et postmodum 
de Anastasim usque ad Crucem [eum] ymnis ducitur episcopus ; 
simul et omnis populus vadet. Ubi cum perventum fuerit, pri- 
mum facit orationem, item benedicet cathecuminos, item fit alia 


1 Avxyvindy. 


494 APPENDIX. 


oratio, item benedicit fideles. Et post hoc denuo tam episcopus 
quam omnis turba vadet denuo post Crucem, et ibi denuo 
similiter fit sicuti et ante Crucem, Et similiter ad manum 
episcopo acceditur sicut ad Anastasim, ita et ante Crucem, 
ita et post Crucem. Candelae autem vitreae ingentes ubi- 
que plurimae pendent, et cereofala plurima sunt, tam ante 
Anastasim quam etiam ante Crucem, sed et post Crucem, 
Finiuntur ergo haec omnia cum tenebris. 

Haec operatio cotidie per dies sex ita habetur ad Crucem et 
ad Anastasim, 


IL 
SuNDAY OFFICES. 


1, Vigil. 


Septima autem die, id est dominica die, ante pullorum 
cantum colliget se omnis multitudo, quaecumque’ esse potest 
‘in eo loco ac si per Pascha, in basilica quae est loco juxta 
Anastasim, foras tamen, ubi luminaria per hoc ipsud pendent. 
Dum enim verentur ne ad pullorum cantum non occurrant, 
antecessus veniunt et ibi sedent. Et dicuntur ymni nec non 
et antiphonae, et fiunt orationes cata singulos ymnos vel 
antiphonas. Nam et presbyteri et diacones semper parati 
sunt in eo loco ad vigilias propter multitudinem quae se 
colliget. Consuetudo enim talis est, ut ante pullorum can- 
tum loca sancta non aperiantur. Mox autem primus pullus 
cantaverit, statim descendet episcopus, et intrat intro spe- 
luncam ad Anastasim. Aperiuntur hostia omnia, et intrat 
omnis multitudo ad Anastasim, ubi jam luminaria infinita 
lucent. Et quemadmodum ingressus fuerit populus, dicet 
psalmum quicunque de presbyteris, et respondent omnes; post 


1 Etheria means, it seems to me, that the multitude which assembled 
there was comparable with what is seen elsewhere on Haster Day. 


PEREGRINATIO ETHERIAE (SILVIAE). 495 


hoc fit oratio. Item dicit psalmum quicumque de diaconibus, 
similiter fit oratio. Dicitur et tertius psalmus a quocumque 
clerico, fit et tertio oratio, et commemoratio omnium. Dictis 
ergo his tribus psalmis et factis orationibus tribus, ecce etiam 
thimiataria inferuntur intro spelunca Anastasis, ut tota basilica 
Anastasis repleatur odoribus. Et tunc ibi stat episcopus intro 
cancellos, prendet evangelium et accedet ad hostium, et leget 
resurrectionem Domini episcopus ipse. Quod cum coeperit legi, 
tantus rugitus et mugitus fit omnium hominum et tantae 
lacrimae, ut quamvis durissimus possit moveri in lacrimis, 
Dominum pro nobis tanta sustinuisse. Lecto ergo evangelio 
exit episcopus, et ducitur cum ymnis ad Crucem, et omnis 
populus cum illo. Ibi denuo dicitur unus psalmus, et fit oratio. 
Item benedicit fideles, et fit missa. Ht exeunte episcopo, 
omnes ad manum accedunt. Mox autem recipit se episcopus 
in domum suam, L[tiam ex illa hora revertuntur } omnes mona- 
zontes ad Anastasim, et psalmi dicuntur et antiphonae usque 
ad lucem, et cata singulos psalmos vel antiphonas fit oratio; 
vicibus enim quotidie presbyteri et diacones vigilant ad Anas- 
tasim cum populo, De laicis etiam, viris aut mulieribus, si 
qui volunt usque ad lucem, loco sunt; si qui nolunt, revertuntur 
in domos suas, et reponent se dormito. 


2. Mass. 


Cum luce autem, quia dominica dies est, proceditur in 
ecclesia majore quam fecit Constantinus; quae ecclesia in 
Golgotha est post Crucem; et fiunt omnia secundum consuetu- 
dinem quae ubique fit die dominica, Sane quia hic? consuetudo 
sic est ut de omnibus presbyteris qui sedent quanti volunt prae- 
dicent, et post illos omnes episcopus praedicat ; quae praedicationes 
propterea semper dominicis diebus sunt, ut semper erudiatur 
populus in Scripturis et in Dei dilectione ; quae praedicationes 


1 The ecclesiastical vigil is over; the monks remain to sing Matias. 
Cf. pp. 229, 449. 
+ Cf. p, 58. 


496 APPENDIX. 


dum dicuntur, grandis mora fit ut fiat missa ecclesiae ; et ideo 
ante quartam horam, aut forte quintam, missa [non] fit. At 
ubi autem missa facta fuerit ecclesiae juxta consuetudinem 
qua et ubique fit, tune de ecclesia monazontes cum ymnis 
ducunt episcopum usque ad Anastasim. Cum autem coeperit 
episcopus venire cum ymnis, aperiuntur omnia hostia de 
basilica Anastasis, Intrat omnis populus, fidelis tamen; nam 
cathecumini non. Et at ubi intraverit populus, intrat epis- 
copus, et statim ingreditur intra cancellos martyrii speluncae. 
Primum aguntur gratiae Deo, et sic fit oratio pro omnibus; 
postmodum mittet vocem diaconus et inclinent capita sua 
omnes, quomodo stant; et sic benedicet eos episcopus stans 
intra cancellos interiores, et postmodum egreditur. LEgredienti 
autem episcopo omnes ad manum accedent, Ac sic est, ut 
. prope usque ad quintam aut sextam horam protraitur missa, 
Item et ad lucernare similiter fit juxta consuetudinem coti- 
dianam. 

Haec ergo consuetudo singulis diebus ita per totum annum 
custoditur, exceptis diebus sollennibus, quibus et ipsis que- 
madmodum fiat infra annotavimus. Hoc autem inter omnia 
satis praecipuum est quod faciunt, ut psalmi vel antiphonae 
apti semper dicantur, tam qui nocte dicuntur, tam qui contra 
mature, tam etiam qui per diem vel sexta aut nona vel ad 
lucernare, semper ita apti et ita rationabiles, ut ad ipsam 
rem pertineant quae agitur. Et cum toto anno semper domi- 
nica die in ecclesia majore procedatur, id est quae in Golgotha 
est (id est post Crucem), quam fecit Constantinus, una tantum 
die dominica, id est Quinquagesimarum per Pentecosten, in 
Syon proceditur, sicut infra annotatum invenietis; sic tamen 
in Syon, ut antequam sit hora tertia et’ illuc eatur, fiat 
primum missa in ecclesiam majorem.,? 

* * * * * * * 


1 T supply et. On this, see infra, p. 516. 

2 A leaf is wanting here. It contained, besides observations on the 
ordinary days, the beginning of the description of the festivals on thea 
Nativity. These festivals took place at Jerusalem on the 6th of January, 
and not on the 25th of December (see above, p. 259). There was a night 
Station at Bethlehem, and a day Mass at Jerusalem. The procession started 
from Bethlehem. Cf. supra, p. 265, 


PEREGRINATIO ETHERIAE (SILVIAE), 497: 


IIt. 
FESTIVALS AT EPIPHANY, 


1. Nocturnal Station at Bethlehem. 


* * * * * * * 

Benedictus qui venit in nomine Domini et cetera quae secun- 
tur. Et quoniam per monazontes, qui pedibus vadent, necesse 
est levius iri, ac sic pervenitur Jerusolima ea hora qua incipit 
homo hominem posse cognoscere, id est prope luce, ante tamen 
quam lux fiat. Ubi cum perventum fuerit statim sic in 
Anastase ingreditur episcopus et omnes cum eo, ubi luminaria 
jam supra modo lucent. Dicitur ergo ibi unus psalmus, fit 
oratio, benedicuntur ab episcopo primum cathecumini, item 
fideles. Recipit se episcopus, et vadent se unusquisque ad 
ospitium suum, ut se resumant. Monazontes autem usque ad 
lucem ibi sunt, et ymnos dicunt., 


2. Mass at Jerusalem. 


At ubi autem resumpserit se populus, hora incipiente 
secunda, colligent se omnes in ecclesia majore quae est in 
Golgotha. Qui autem ornatus sit illa die ecclesiae vel Anas- 
tasis, aut Crucis, aut in Bethleem superfluum fuit scribi. Ubi 
extra aurum et gemmas aut sirico, nichil aliud vides; nam et 
si vela vides, auroclava oloserica sunt; si cortinas vides, simi- 
liter auroclavae olosericae sunt. Ministerium autem omne 


498 APPENDIX. 


genus aureum gemmatum profertur illa die. Numerus autem 
vel ponderatio de ceriofalis, vel cicindelis, aut lucernis, vel 
diverso ministerio, nunquid vel extimari aut scribi potest? 
Nam quid dicam de ornatu fabricae ipsius, quam Constantinus 
sub praesentia matris suae, in quantum vires regni sui habuit, 
honoravit auro, musivo et marmore pretioso, tam ecclesiam 
majorem, quam Anastasim, vel ad Crucem, vel cetera loca 
sancta in Jerusolima? Sed ut redeamus ad rem, fit ergo prima 
die missa in ecclesia majore, quae est in Golgotha, Et quoniam 
dum praedicant vel legent singulas lectiones vel dicunt ymnos, 
omnia tamen apta ipsi diei, et inde postmodum cum missa - 
ecclesiae facta fuerit, hitur cum ymnis ad Anastasim, juxta 
consuetudinem: ac sic fit missa forsitan sexta hora. Ipsa 
autem die, similiter et ad lucernare, juxta consuetudinem 
cotidianam fit. 


3. Octave of the Festival. 


Alia denuo die similiter in ipsa ecclesia proceditur in 
Golgotha ; hoc idem et tertia die; per triduo ergo haec omnis 
laetitia in ecclesia quam fecit Constantinus celebratur usque 
ad sextam. Quarta die in Eleona, id est in ecclesia quae 
est in monte Oliveti, pulchra satis, similiter omnia ita ornantur 
et ita celebrantur ibi. Quinta die in Lazariu, quod est ab 
Jerusolima forsitan ad mille quingentos passus. Sexta die in 
Syon, septima die in Anastase, octava die ad OCrucem. Ac 
sic ergo per octo dies haec omnis laetitia et is hornatus cele- 
bratur in omnibus locis sanctis quos superius nominavi. In 
Bethleem autem per totos octo dies cotidie is ornatus est et 
ipsa laetitia celebratur a presbyteris et ab omni clero ipsius 
loci, et a monazontes qui in ipso loco deputati sunt. Nam ex 
illa hora, qua omnes nocte in Jerusolima revertuntur cum 
episcopo, tunc loci ipsius monachi, quicumque sunt usque 
ad lucem in ecclesia in Bethleem pervigilant, ymnos seu 
antiphonas dicentes; quia episcopum necesse est hos dies 


J 


(i) haec omnis] homines cod, 


PEREGRINATIO ETHERIAE (SILVIAE). 499 


semper in Jerusolima tenere. Pro sollemnitate autem et laetitia 
ipsius diei infinitae turbae se undique colligent in Jerusolima, 
non solum monazontes, sed et laici, viri aut mulieres. 


4. The Presentation (14ih February). 


Sane Quadragesimae de Epiphania! valde cum summo 
honore hic celebrantur. Nam eadem die processio est in Anas- 
tase, et omnes procedunt et ordine[suo] aguntur omnia cum 
summa laetitia, ac si per Pascha. Praedicant etiam omnes pres- 
byteri, et sic episcopus, semper de eo loco tractantes evangelii, 
ubi quadragesima die tulerunt Dominum in templo Joseph et 
Maria, et viderunt eum Symeon vel Anna prophetissa filia 
Fanuhel, et de verbis eorum quae dixerunt viso Domino, vel de 
oblatione ipsa qua[m] obtulerunt parentes. Et postmodum cele- 
bratis omnibus per ordinem“ quae consuetudinis sunt, aguntur 
sacramenta, et sic fit missa 


IV. 


LENT, 


Item dies paschales cum venerint, celebrantur sic. Nam 
sicut apud nos quadragesimae ante Pascha adtenduntur, ita 
hic octo septimanas? attenduntur ante Pascha, Propterea 
autem octo septimanae attenduntur, quia dominicis diebus et 
sabbato non jejunantur, excepta una die sabbati qua vigiliae 
paschales sunt et necesse est jejunari; extra ipsum ergo diem 
penitus nunquam hic toto anno sabbato jejunatur, Ac sic ergo 
de octo septimanis deductis octo diebus dominicis et septem 
sabbatis (quia mecesse est una sabbati jejunari, ut superius 


(i) ordines cod. 


500 APPENDIX, 


dixi), remanent dies quadraginta et unum qui jejunantur; quod 
hic appellant Eortae, id est Quadragesimas. 


1. Services on Sunduys. 


Singuli autem dies singularum ebdomadarum aguntur sic, 
id est ut die dominica de pullo primo legat episcopus intra 
Anastase locum resurrectionis Domini de evangelio, sicut et 
toto anno dominicis diebus fi[t], et similiter usque ad lucem 
aguntur ad Anastasem et ad Crucem quae et toto anno dominicis 
diebus fiunt. Postmodum mane, sicut et semper dominica die, 
proceditur, et aguntur quae dominicis diebus consuetudo est 
agi, in ecclesia majore quae appellatur Martyrio, quae est in 
Golgotha post Crucem, Et similiter, missa de ecclesia facta, 
ad Anastase itur cum ymnis, sicut semper dominicis diebus 
fit. Haec ergo dum aguntur, facit se hora quinta.. Lucernare 
hoc idem hora sua fit, sicut semper ad Anastasem et ad Crucem, 
sicut et singulis locis sanctis fit; dominica enim die nona 
non? fit, 


2. Week-day Services. 


Item secunda feria similiter de pullo primo ad Anastasem 
itur sicut et toto anno, et aguntur usque ad mane quae semper. 
Denuo ad tertia itur ad Anastasim, et aguntur quae toto anno 
ad sextam solent agi: quoniam in diebus Quadragesimarum: 
et hoc additur, ut ad tertiam eatur ; item ad sextam et nonam 
et lucernare ita aguntur sicut consuetudo est per totum annum 
agi semper in ipsis locis sanctis. Similiter et tertia feria, 
similiter omnia aguntur sicut et secunda feria. 


3. Wednesday and Friday. 


Quarta feria autem similiter itur de noctu ad Anastase, 
eb aguntur ea quae semper usque ad mane; similiter et ad 


1 [ supply here non. 


PEREGRINATIO ETHERIAE (SILVIAE). 501 


tertiam et ad sexta; ad nonam autem, quia consuetudo est 
semper, id est toto anno, quarta feria et sexta feria ad nona 
in Syon procedi, quoniam in istis locis, excepto si martiriorum 
dies evenerit, semper quarta et sexta feria etiam et a cathe- 
cuminis jejunatur, et ideo ad nonam in Syon proceditur. 
Nam si fortuito in Quadragesimis martyrorum dies evenerit 
quarta feria aut sexta feria, atque ad nona in Syon pro- 
ceditur. Diebus vero Quadragesimarum, ut superius dixi, 
quarta feria ad nona in Syon proceditur juxta consuetudinem 
totius anni, et omnia aguntur quae consuetudo est ad nonam 
agi praeter oblatio: nam ut semper populus discat legem, 
et episcopus et presbyter praedicant assidue. Cum autem 
facta fuerit missa, inde cum ymnis populus deducet episcopum 
usque ad Anastasem; inde sic venitur ut cum intratur in 
Anastase jam e[s|t hora’ lucernari: sic dicuntur ymni et 
antiphonae, fiunt orationes, et fit missa lucernaris in Anastase 
et ad Crucem. Missa autem lucernaris in isdem diebus, id est 
Quadragesimarum, serius fit semper quam per toto anno. Quinta 
feria autem similiter omnia aguntur sicut secunda feria et terti 
feria. Sexta feria autem similiter omnia aguntur sicut quarta 
feria, et similiter ad nonam in Syon itur et similiter inde cum 
ymnis usque ad Anastase adducetur episcopus, 


4, Saturday. 


Sed sexta feria vigiliae in Anastase celebrantur ab ea hora qua 
de Sion ventum fuerit cum ymnis, usque in mane, id est de hora 
lucernarii, quemadmodum intratum fuerit, in alia die mane, id est 
Sabbato. Fit autem oblatio in Anastase maturius, ita ut fiat 
missa ante solem. Tota autem nocte vicibus dicuntur psalmi 
responsorii, vicibus antiphonae, vicibus lectiones diversae, quae 


1 Tota lucernari sic sic, cod. I correct tota into hora, and I omit the first 
Bic. 


502 APPENDIX. 


omnia usque in mane protrahuntur. Missa autem quae fit 
sabbato ad Anastase, ante solem fit, hoc est oblatio, ut ea hora 
qua incipit sol procedere, jam missa in Anastase facta sit. Sic 
ergo singulae septimanae celebrantur Quadragesimarum. Quod 
autem dixi, maturius fit missa sabbato, id est ante solem, 
propterea fit ut citius absolvant hi quos dicunt hic [eb|doma- 
darios. Nam talis consuetudo est hic jejuniorum in Quadra- 
gesimis, ut hi quos appellant ebdomadarios, id est qui faciunt 
septimanas, dominica die, quia hora quinta fit missa, ut man- 
ducent. Et quemadmodum prandiderint dominica die, jam non 
manducant, nisi sabbato mane, mox communicaverint in Anastase, 
Propter ipsos ergo, ut citius absolvant, ante sole fit missa in 
Anastase sabbato. Quod autem dixi, propter illos fit missa 
mane, non quod illi soli communicent, sed omnes communicant 
qui volunt eadem die in Anastase communicare, 


5. The Fast. 


Jejuniorum enim consuetudo hic talis est in Quadragesimis, 
ut alii, quemadmodum manducaverint dominica die post missa, 
id est hora quinta aut sexta, jam non manducent per tota 
septimana, nisi sabbato veniente post missa Anastasis, hi qui 
faciunt ebdomadas. Sabbato autem, quod manducaverint mane, 
jam nec sera manducant, sed ad aliam diem, id est dominica, 
prandent post missa ecclesiae hora quinta vel plus; et postea 
jam non manducent nisi sabbato veniente, sicut superius dixi. 
Consuetudo enim hic talis est; omnes, qui sunt, ut hic dicunt, 
Aputactitae, viri vel feminae, non solum diebus Quadragesimarum, 
sed et toto anno, qua manducant, semel in die manducant. Si 
qui autem sunt de ipsis Aputactites, qui non possunt facere 
integras septimanas jejuniorum, sicut superius diximus, in totis 
Quadragesimis, in medio quinta feria cenant; qui autem nec hoe 
potest, biduanas facit per totas Quadragesimas ; qui autem nec 
ipsud, de sera ad seram manducant. Nemo autem exigit 
quantum debeat facere, sed unusquisque ut potest id facit ; nec 
ie laudatur qui satis fecerit, nec ille vituperatur qui minus, 


(i) jam missa] ad missam cod, 


PEREGRINATIO ETHERIAE (SILVIAE). 503 


Talis est enim hic consuetudo. Esca autem eorum Quadra- 
gesimarum diebus haec est, ut nec panem, quid liberari! non 
potest, nec oleum gustent, nec aliquid quod de arboribus est, sed 
tantum aqua et sorbitione modica de farina, Quadragesimarum 
sic fit, ut diximus. 

Et completo earum septimanarum vigiliae in Anastase sunt 
de hora lucernarii sexta feria, qua de Syon venitur cum psalmis, 
usque in mane sabbato, qua oblatio fit in Anastase. Item 
secunda septimana et tertia et quarta et quinta et sexta similiter 
fiunt ut prima de Quadragesimis, 


V. 
Hoty WEEK AND THE FESTIVALS AT EASTER. 


1. Saturday before Palm Sunday.—Station at Bethany. 


Septima autem septimana cum venerit, id est quando jam 
due superant cum ipsa ut Pascha sit, singulis diebus omnia 
quidem sic aguntur sicut et ceteris septimanis quae transierunt. 
Tantummodo quod vigiliae quae in illis septimanis in Anastase 
factae sunt, septima autem septimana id est sexta feria, in Syon 
fiunt vigiliae juxta consuetudinem, ea quae in Anastase factae 
sunt per sex septimanas. Dicuntur autem totis vigiliis apti 
psalmi semper vel antiphonae, tam loco quam dici. 

At ubi autem coeperit se mane facere sabbato illucescente, 
offeret episcopus, et facit oblationem, mane sabbato, Jam ut fiat 
missa, mittit vocem archidiaconus, et dicit: ‘ Omnes hodie hora 
septima in Lazario parati simus.” Ac sic ergo cum ceperit se 
hora septima facere, omnes ad Lazarium veniunt. Lazarium 


(i) toti singulis cod. 


1 There is, perhaps, a corruption of the text here; but I do not see why 
liberart should be corrected into librari, as Sig. Gamurrini has done. The 
same editor has put lower down Jejunium before Quadragesimarum. On 
these fasts, see p. 241, et seq. 


504 APPENDIX. 


autem, id est Bethania, est forsitan secundo miliario a civitate. 
Euntibus autem de Jerusolima in Lazarium forsitan ad quin- 
gentos passus de eodem loco, ecclesia est in strata in eo loco in 
quo occurrit Domino Maria soror Lazari. Ibi ergo cum venerit 
episcopus, occurrent illi omnes monachi, et populus ibi ingreditur ; 
dicitur unus ymnus et una antiphona, et legitur ipse locus de 
evangelio ubi occurrit soror Lazari Domino, Et sic, facta 
oratione et benedictis omnibus, inde jam usque ad Lazarium cum 
ymnis itur. In Lazario autem cum ventum fuerit, ita se omnis 
multitudo colligit, ut non solum ipse locus, sed et campi omnes 
in giro pleni sint hominibus. Dicuntur ymni, etiam et anti- 
phonae, apti ipsi diei et loco; similiter et lectiones apte diei quae- 
cumque leguntur. Iam autem, ut fiat missa, denuntiatur Pascha, 
id est, subit presbyter in altiori loco, et leget illum locum qui 
scriptus est in evangelio: Cum venisset Jesus in Bethania ante sex 
dies paschae, et cetera. Lecto ergo co loco et annuntiata Pascha, 
fit missa. Propterea autem ea die hoc agitur, quoniam sicut in 
evangelio scriptum est, ante sex dies Paschae factum hoc fuisset 
in Bethania; de sabbato enim usque in quinta feria, qua post 
cena noctu comprehenditur Dominus, sex dies sunt. Revertuntur 
ergo omnes ad civitatem, rectus ad Anastase, et fit lucernare 
juxta consuetudinem, 


2. Palm Sunday.—(a) Mass. 


Alia ergo die, id est dominica qua" intratur in septimana 
paschale, quam hic appellant septimana major, celebratis de 
pullorum cantu his quae consuetudinis sunt in Anastase vel ad 
Crucem, usque ad mane agitur. Die ergo dominica mane 
proceditur juxta consuetudinem in ecclesia majore, quae appel- 
latur Martyrium. Propterea autem Martyrium appellatur quia 
in Golgotha est, id est post Crucem, ubi Dominus passus est, et 
ideo Martyrio. Cum ergo celebrata fuerint omnia juxta con- 
suetudinem in ecclesia majore, et antequam fiat missa, mittet 
vocem archidiaconus, et dicit primum: ‘‘Juxta septimana omne, 
id est die crastino, hora nona, omnes ad Martyrium conveniamus, 


(i) quae cod. 


PEREGRINATIO ETHERIAE (SILVIAE). 505 


id est in ecclesia majore.” Item mittet vocem alteram, et dicet: 
‘** Hodie omnes hora septima in Eleona parati simus.” Facta 
ergo missa in ecclesia majore, id est ad Martyrium, deducitur 
episcopus cum ymnis ad Anastase, et ibi completis quae con- 
suetudo est diebus dominicis fieri in Anastase post missa 
Martyrii, etiam unusquisque hiens ad domum suam festinat 
manducare, ut hora inquoante septima omnes in ecclesia parati 
sint quae est in Eleona, id est in monte Oliveti; ibi est spelunca 
illa, in qua docebat Dominus, 


(b) Procession in the Evening. 


Hora ergo septima omnis populus ascendet in monte Oliveti, 
id est in Eleona; in ecclesia sedet episcopus; dicuntur ymni et 
antiphonae aptae diei ipsi vel loco, lectiones etiam similiter. Et 
cum coeperit se facere hora nona, subitur cum ymnis in Imbomon, 
id est in eo loco de quo ascendit Dominus in caelis, et ibi seditur: 
nam omnis populus semper presente episcopo jubetur sedere ; 
tantum quod diacones soli stant semper. Dicuntur et ibi ymni 
vel antiphonae aptae loco aut diei, similiter et lectiones inter- 
positae et orationes. Et jam cum coeperit esse hora undecima, 
legitur ille locus de evangelio, ubi infantes cum ramis vel palmis 
occurrerunt Domino, dicentes: Benedictus qui venit in nomine 
Domin. Et statim levat se episcopus et omnis populus ; porro 
inde de summo monte Oliveti totum pedibus itur. Nam totus 
populus ante ipsum cum ymnis vel antiphonis, respondentes 
semper: Benedictus qui venit in nomine Domini. Et quotquot 
sunt infantes in hisdem locis, usque etiam qui “ pedibus ambulare 
non possunt, quia teneri sunt, in collo illos parentes sui tenent, 
omnes ramos tenentes, alii palmarum, alii olivarum; et: sic 
deducetur episcopus in eo typo quo tunc Dominus deductus est. 
Et de summo monte usque ad civitatem, et inde ad Anastase per 
totam civitatem, totum pedibus omnes, sed et si quae matronae 
sunt aut si qui domini, sic deducunt episcopum respondentes, et 
sic lente et lente, ne lassetur populus; porro jam sera perveni- 
tur ad Anastase. Ubi cum ventum fuerit, quamlibet sero sit, 


(i) quae cod. 


506 APPENDIX. 


totum fit lucernare; fit denuo oratio ad Crucem et dimittitur 
populus, 


3. Monday in Holy Week. 


Item alia die, id est secunda feria, aguntur quae consuetu- 
dinis sunt de pullo primo agi usque ad mane ad Anastase ; simi- 
liter et ad tertia et ad sexta aguntur ea quae totis Quadragesimis. 
Ad nona autem omnes in ecclesia majore, id est ad Martyrium, 
colligent se, et ibi usque ad horam primam noctis semper ymni 
et antiphonae dicuntur, lectiones etiam aptae diei et loco 
leguntur, interpositae semper orationes. Lucernarium etiam 
agitur ibi, cum coeperit hora esse : sic est ergo ut nocte etiam fiat 
missa ad Martyrium. Ubi cum factum fuerit missa, inde cum 
ymnis ad Anastase ducitur episcopus. In quo autem ingressus 
fuerit in Anastase, dicitur unus ymnus, fit oratio, benedicuntur 
cathecumini, item fideles, et fit missa. 


4, Tuesday in Holy Week. 


Item tertia feria similiter omnia fiunt sicut secunda feria. 
Illud solum additur tertia feria, quod nocte sera, postea quam 
missa facta fuerit ad Martyrium, et itum fuerit ad Anastase, eb 
denuo in Anastase missa facta fuerit, omnes illa hora noctu 
vadent in ecclesia quae est in monte Eleona. In qua ecclesia 
cum ventum fuerit, intrat episcopus intra spelunca in qua 
spelunca solebat Dominus docere discipulos, et accipit codicem 
evangelii, et stans ipse episcopus leget verba Domini quae scripta 
sunt in evangelio in cata Matheo, id est ubi dicit: Videte ne 
quis vos seducat, Kt omnem ipsam allocutionem perleget episco- 
pus. At ubi autem illa perlegerit, fit oratio, benedicuntur 
cathecumini, item et fideles, fit missa, et revertuntur a monte 
unusquisque ad domum suam satis sera Jam nocte. 


PEREGRINATIO ETHERIAE (SILVIAE). 507 


5. Wednesday in Holy Week, 


Item quarta feria aguntur omnia per tota die a pullo primo 
sicut secunda feria et tertia feria; sed posteaquam missa facta 
fuerit nocte ad Martyrium et deductus fuerit episcopus cum 
ymnis ad Anastase, statim intrat episcopus in spelunca quae est 
in Anastase, et stat intra cancellos; presbyter autem ante can- 
cellum stat, et accipit evangelium, et legit illum locum ubi Judas 
Scariothes hivit ad Judeos, definivit quid ei darent ut traderet 
Dominum. Qui locus at ubi lectus fuerit, tantus rugitus et 
mugitus est totius populi, ut nullus sit qui moveri non possit in 
lacrimis in ea hora. Postmodum fit oratio, benedicuntur cathe- 
cumini, postmodum fideles, et fit missa. 


6. Maundy Thursday.—(a) Evening Masses. 


Item quinta feria aguntur ea de pullo primo quae con- 
suetudinis est usque ad mane ad Anastase, similiter ad tertia, 
et ad sexta. Octava autem hora juxta consuetudinem ad 
Martyrium colliget se omnis populus: propterea autem temporius 
quam ceteris diebus, quia citius missa fieri necesse est. Itaque 
ergo collecto omni populo aguntur quae agenda sunt ; fit ipsa die 
oblatio ad Martyrium, et facitur missa hora forsitan decima. 
Ibidem, antea autem quam. fiat missa, mittet vocem archidiaco- 
nus, et dicet: “ Hora prima noctis omnes in ecclesia quae est in 
Eleona conveniamus, quoniam maximus labor nobis instat hodie 
nocte ista.” Facta ergo missa Martyrii venit[ur] post Crucem ; 
dicitur ibi unus ymnus tantum, fit oratio, et offeret episcopus ibi 
oblationem, et communicant omnes. Excepta enim ipsa die una 
per totum annum nunquam offeritur post Crucem, nisi ipsa die 
tantum. Facta ergo et ibi missa, itur ad Anastase; fit oratio; 
benedicuntur juxta consuetudinem cathecumini et sic fideles, eb 


fit missa. 
pat 


508 APPENDIX. 


(b) Night Station on the Mount of Olives. 


Et sic unusquisque festinat reverti in domum suam, ut man- 
ducet ; quia statim ut manducaverint, omnes vadent in Eleona, 
in ecclesia ea, in qua est spelunca in qua ipsa die Dominus cum 
apostolis fuit. Et ibi usque ad hora noctis forsitan quinta, 
semper aut ymni, aut antiphonae aptae diei et loco, similiter 
et lectiones dicuntur ; interpositae orationes fiunt; loca etiam 
ea de evangelio leguntur in quibus Dominus allocutus est disci- 
pulos eadem die, sedens in eadem spelunca quae in ipsa ecclesia 
est. Et inde jam hora noctis forsitan sexta itur susu in Imbo- 
mon cum ymnis in eo loco unde ascendit Dominus in caelis. Et 
ibi denuo similiter lectiones et ymni et antiphonae aptae diei 
dicuntur ; orationes etiam ipsae quaecumque fiunt, quas dicet 
episcopus, semper et diei et loco aptas dicet. 


(c) Stations at Gethsemane. 


Ac sic ergo cum ceperit esse pullorum cantus, descenditur 
de Imbomon cum ymnis et accedit[ur] eodem loco ubi oravit 
Dominus, sicut scriptum est in evangelio: Hé accessit quantum 
jactus lapidis, et oravit, et cetera. In eo enim loco ecclesia est 
elegans. Ingreditur ibi episcopus et omnis populus; dicitur ibi 
oratio apta loco et diei; dicitur etiam unus ymnus aptus, et 
legitur ipse locus de evangelio, ubi dixit discipulis suis: Vigilate, 
ne intretis in temptationem. Et omnis ipse locus perlegitur ibi; 
et fit denuo oratio. 

Et jam inde cum ymnis usque ad minimus infans in Gessa- 
mani pedibus cum episcopo descendent; ubi prae tam magna 
turba multitudinis, et fatigati de vigiliis et jejuniis cotidianis 
lassi, quia tam magnum montem necesse habent descendere, lente 
et lente cum ymnis venitur in Gessamani. Candelae autem 
ecclesiasticae super ducentae paratae sunt propter lumen omni 
populo. Cum ergo perventum fuerit in Gessamani, fit primum 


PEREGRINATIO ETHERIAE (SILVIAE). 509 


oratio apta; sic dicitur ymnus ; item legitur ille locus de evan 
gelio, ubi comprehensus est Dominus. Qui locus ad quod 
lectus fuerit, tantus rugitus et mugitus totius populi esp cum 
fietu, ub forsitan porro ad civitatem gemitus populi omnis 
auditus sit. 


(d) Return to Jerusalem, 


Et jam ex illa hora hitur ad civitatem pedibus cum ymnis ; 
pervenitur ad portam ea hora qua incipit quasi homo hominem 
cognoscere; inde totum per mediam civitatem omnes usque 
ad unum, majores atque minores, divites, pauperes, toti ibi 
parati, specialiter illa die nullus recedit a vigiliis usque in 
mane. Sic deducitur episcopus a Gessemani usque ad portam, 
et inde per totam civitate[m] usque ad Crucem. 


7. Good Friday.—(a) Service at Daybreak. 


Ante Crucem autem at ubi ventum fuerit, jam lux quasi 
clara incipit esse. Ibi denuo legitur ille locus de evangelio, 
ubi adducitur Dominus ad Pilatum, et omnia quaecumque 
scripta sunt Pilatum ad Dominum dixisse aut ad Judeos, totum 
legitur, Postmodum autem alloquitur episcopus populum, con- 
fortans eos, quoniam et tota nocte laboraverint et adhuc 
laboraturi sint ipsa die, ut non lassentur, sed habeant spem 
in Deo, qui eis pro eo labore majorem mercedem redditurus 
sit. Et sic confortans eos, ut potest ipse, alloquens dicit eis; 
‘‘Tte interim nunc unusquisque ad domumcellas vestras, sedete 
vobis et modico, et ad horam prope secundam diei omnes parati 
estote hic, ut de ea hora usque ad sexta sanctum lignum crucis 
possitis videre, ad salutem sibi unusquisque nostrum credens 
profuturum ; de hora enim sexta denuo necesse habemus hic 
omnes convenire in isto loco, id est ante Crucem, ut lectionibus 
et orationibus usque ad noctem operam demus.” 


510 APPENDIX. 


(b) The Column of the Flagellation. 


Post hoc ergo missa facta de Cruce, id est antequam sol 
procedat, statim unusquisque animosi vadent in Syon orare 
ad columnam illam ad quam” flagellatus est Dominus. Inde 
reversi sedent modice in domibus suis, et statim toti parati 


sunt, 


(c) Adoration of the Cross. 


Et sic ponitur cathedra episcopo in Golgotha post Crucem, 
quae stat nunc ;’ residet episcopus hic cathedra; ponitur ante 
eum mensa sublinteata; stant in giro mensa diacones; et 
affertur loculus argenteus deauratus in quo est lignum sanctum 
crucis; aperitur et profertur; ponitur in mensa quam lignum 
crucis quam titulus. Cum ergo positum fuerit in mensa, 
episcopus sedens de manibus suis summitates de ligno sancto 
premet; diacones autem qui in giro stant custodent. Hoc 
autem propterea sic custoditur, quia consuetudo est ut unus 
et unus omnis populus veniens, tam fideles quam cathecumini, 
acclinant se ad mensam, osculentur sanctum lignum, et pertran- 
seant. Et quoniam, nescio quando, dicitur quidam fixisse 
morsum et furasset sancto ligno, ideo nune a diaconibus qui 
in giro stant, sic custoditur, ne quis veniens audeat denuo sic 
facere. Ac sic ergo omnis populus transit, unus et unus, toti 
acclinantes se, primum de fronte, sic de occulis tangentes crucem 
et titulum et sic osculantes crucem pertranseunt ; manum autem 
nemo mittit ad tangendum. At ubi autem osculati fuerint 
crucem [et] pertransierint, stat diaconus, tenet anulum Salomonis 
et cornu illud de quo reges unguebantur ; osculantur et cornu, 
attendunt et anulum | 

minus secunda usque ad horam 


(i) quem cod, 
? T do not understand quae stat nune. 


PEREGRINATIO ETHERIAE (SILVIAE). 511 


sextam omnis populus transit, per unum ostium intrans, per? 
alterum perexiens, quoniam hoc in eo loco fit in quo pridie, 
id est quinta feria, oblatio facta est. 


(d) Station at Golgotha. 


At ubi autem sexta hora se fecerit, sic itur ante Crucem, 
sive pluvia sive aestus sit, quia ipse locus subdivanus est, id 
est quasi atrium valde grandem et pulchrum satis quod est 
inter Cruce et Anastase: ibi ergo omnis populus se colliget 
ita ut nec aperiri possit. Episcopo autem cathedra ponitur 
ante Cruce; et de sexta usque ad nona aliud nichil fit, nisi 
leguntur lectiones sic; id est, ita legitur: primum de psalmis, 
ubicumque de passione dixit; legitur et de apostolo sive de 
epistolis apostolorum, vel de actionibus, ubicumque de passione 
Domini dixerunt, nec non et de evangeliis leguntur loca, ubi 
patitur ; item Jegitur de prophetis ubi passurum Dominum 
dixerunt; item legitur de evangeliis ubi passionem dicit. Ac 
sic ab hora sexta usque ad horam nonam semper sic leguntur 
lectiones aut dicuntur ymni, ut ostendatur omni populo quia 
quicquid dixerunt prophetae futurum de passione Domini, 
ostendatur tam per evangelia quam etiam per apostolorum 
scripturas factum esse. Et sic per illas tres horas docetur 
populus omnis nichil factum esse quod non prius dictum sit, 
et nihil dictum esse“ quod non totum completum sit. Semper 
autem interponuntur orationes, quae orationes et ipsae aptae 
diei sunt. Ad singulas autem lectiones et orationes tantus 
affectus et gemitus totius populi est ut mirum sit; nam nullus 
est neque major neque minor, qui in illa die illis tribus horis 
tantum ploret quantum nec extimari potest, Dominum pro nobis 
ea passum fuisse. 

. Post hoc cum coeperit se jam hora nona facere, legitur jam 
ille locus de evangelio cata Johannem, ubi reddidit spiritum. 
Quo lecto, jam fit oratio et missa. 


(i) esset cod. 
1 Per alterum is repeated twice in the manuscript, 


512 APPENDIX, 


(e) Evening Offices. 


At ubi autem missa facta fuerit de ante Cruce, statim omnia ® 
in ecclesia majore ad Martyrium aguntur ea quae per ipsa 
septimana de hora nona, qua ad Martyrium convenitur, consue- 
verunt agi usque ad sero per ipsa septimana, Missa autem 
facta de Martyrium venitur ad Anastase; et ibi cum ventum 
fuerit, legitur ille locus de evangelio, ubi petit corpus Domini 
Joseph a Pilato [et] ponet illud in sepulcro novo. Hoc autem 
lecto, fit oratio, benedicuntur cathecumini ; sic fit missa, 

Ipsa autem die non mittitur vox ut perwigiletke ad Acnashose 
quoniam scit populum fatigatum esse; sed consuetudo est ut 
pervigiletur ibi. Ac sic qui vult de populo, immo qui possunt, 
vigilant ; qui autem non possunt, non vigilant ibi usque in mane. 
Clerici autem vigilant ibi, id est qui aut fortiores sunt, aut 
juveniores: et tota nocte dicuntur ibi ymni et antiphonae usque 
ad mane. Maxima autem turba pervigilant, alii de sera, alii de 
media nocte qui ut possunt. 


8. Vigil of Easter. 


Sabbato autem alia die juxta consuetudinem fit ad tertia; 
item fit ad sexta: ad nonam autem jam non fit sabbato, sed 
parantur vigiliae paschales in ecclesia majore, id est in Mar- 
tyrium. Vigiliae autem paschales sic fiunt quemadmodum ad nos. 
Hoe solum hic amplius fit quod infantes, cum baptidiati fuerint 
et vestiti, quemadmodum exient de fonte, simul cum episcopo 
primum ad Anastase ducuntur. Intrat episcopus intro cancellos 
Anastasis ; dicitur unus ymnus; et sic facit orationem episcopus 
pro eis, et sic venit ad ecclesiam ‘majorem cum eis, ubi juxta 
consuetudinem omnis populus vigilat. Aguntur ibi quae consue- 
tudinis est etiam et aput nos, et facta oblatione fit missa. Et 
post facta missa vigiliarum in ecclesia majore, statim cum ymnis 
venitur ad Anastase; et ibi denuo legitur ille locus evangelii 
resurrectionis. Fit oratio; et denuo offeret episcopus; sed 


(i) omnes cod. 


PEREGRINATIO ETHERIAE (SILVIAE). 513 


totum ad momentum fit propter populum, ne diutius tardetur, 
et sic jam dimittetur populus. Ea autem hora fit missa 
vigiliarum ipsa die, qua hora et aput nos. 


9. Octave of Easter. 


Sero autem illi dies paschales sic attenduntur quemadmodum 
et ad nos, et ordine suo fiunt missae per octo dies paschales, 
sicut et ubique fit per Pascha usque ad octavas. Hic autem 
ipse ornatus est et ipsa compositio, et per octo dies Paschae, quae 
et per Epiphania, tam in ecclesia majore, quam ad Anastase, aut 
ad Crucem, vel in Eleona, sed et in Bethleem, nec non etiam 
in Lazariu, vel ubique, quia dies paschales sunt. Proceditur 
autem ipsa die dominica prima in ecclesia majore, id est ad 
Martyrium, et secunda feria, et tertia feria, ubi ita tamen, ut 
semper missa facta de Martyrio, ad Anastase veniatur cum 
ymnis, Quarta feria autem in Eleon[a] proceditur; quinta feria 
ad Anastase ; sexta feria in Syon; sabbato ante Cruce; domi- 
nica autem die, id est octavis, denuo in ecclesia majore, id est ad 
Martyrium. 

Ipsis autem octo diebus paschalibus cotidie post prandium 
episcopus cum omni clero et omnibus infantibus, id est qui 
baptidiati fuerint, et omnibus qui Aputactitae sunt viri ac 
feminae, nec non etiam et de plebe quanti volunt, in Eleona 
ascendent. Dicuntur ymni, fiunt orationes, tam in ecclesia 
quae in EHleona est, in qua est spelunca, in qua docebat Jesus 
discipulos ; tam etiam in Imbomon, id est in eo loco de quo 
Dominus ascendit in caelis. Et posteaquam dicti fuerint psalmi 
et oratio facta fuerit, inde usque ad Anastase cum ymnis 
descenditur hora lucernae. Hoc per totos octo dies fit. 


10. Vesper Station at Sion on Easter Sunday. 


Sane dominica die per Pascha, post missa lucernarii id est de 
Anastase, omnis populus episcopum cum ymnis in Syon ducet. 
Ubi cum ventum fverit, dicuntur ymni apti diei et loco, fit 


514 APPENDIX. 


oratio, et legitur ille locus de evangelio, ubi eacem die Dominus 
in eodem loco, ubi ipsa ecclesia nunc in Syon est, clausis ostiis, 
ingressus est discipulis; id est quando tunc unus ex discipulis 
ibi” non erat, id est Thomas, qua reversus est, et dicentibus ei 
aliis apostolis, quia Dominum vidissent, ille dixit: ‘‘ Non credo, 
nisi videro.” Hoc lecto, fit denuo oratio ; benedicuntur cathe- 
cumini, item fideles, et revertuntur unusquisque ad domum suam 
sera, hora forsitan noctis secunda. 


11. Sunday after Laster. 


Item octavis Paschae, id est die dominica, statim post sexta 
omnis populus cum episcopo ad Eleona ascendit. Primum in 
ecclesia quae ibi est aliguandiu sedetur ; dicuntur ymni, dicuntur 
antiphonae aptae diei et loco; fiunt orationes similiter aptae 
diei et loco. Denuo inde cum ymnis itur in Imbomon susu 
similiter, et ibi ea aguntur quae et illic. Et cum coeperit hora 
esse, jam omnis populus et omnes Aputactitae deducunt epis- 
copum cum ymnis usque ad Anastase. Ha autem hora per- 
venitur ad Anastase, qua lucernarium fieri solet. Fit ergo 
lucernarium tam ad Anastase quam ad Crucem; et inde omnis 
populus usque ad unum cum ymnis ducunt episcopum usque ad 
Syon. Ubi cum ventum fuerit, similiter dicuntur ymni apti 
loco et diei ; legitur denuo et ille locus de evangelio, ubi octavis 
Paschae ingressus est Dominus, ubi erant discipuli, et arguet 
Thomam, quare incredulus fuisset. Et tune omnis ipsa lectio 
perlegitur ; postmodum fit oratio ; benedictis [tam] cathecuminis 
quam fidelibus, juxta consuetudinem revertuntur unusquisque 
ad domum suam, similiter ut die dominica Paschae, hora noctig 
secunda. } 


(i) ubi cod. 


PEREGRINATIO ETHERIAE (SILVIAE). §15 


Wit; 


FESTIVALS oF _WHITSUNTIDE 


1. Hastertide. 


A Pascha autem usque ad Quinquagesima, id est Pentecosten, 
hic penitus nemo jejunat, nec ipsi Aputactitae qui sunt. Nam 
semper ipsos dies sicut toto anno, ita ad Anastase, de pullo 
primo usque ad mane consuetudinaria aguntur ; similiter et ad 
sexta et ad lucernare. Dominicis autem diebus semper in 
Martyrio, id est in ecclesia majore, proceditur juxta consuetu- 
dinem; et inde itur ad Anastase cum ymnis. Quarta feria 
autem et sexta feria, quoniam ipsis diebus penitus nemo jejunat, 
in Syon proceditur, sed mane; fit missa ordine suo, 


2. The Ascension.—Festival at Bethlehem. 


Die autem” Quadragesimarum post Pascha, id est quinta 
feria, pridie omnes post sexta, id est quarta feria, in Bethleem 
vadunt propter vigilias celebrandas. Fiunt autem vigiliae in 
ecclesia in Bethleem, in qua ecclesia spelunca est ubi natus est 
Dominus, Alia die autem, id est quinta feria Quadragesimarum 
celebratur missa ordine suo, ita ut et presbyteri et episcopus 
praedicent, dicentes apte diei et loco; et postmodum sera 
revertuntur unusquisque in Jerusolima. 


3. Whitsunday.--(a) Morning Station. 


Quingquagesimarum autem die, id est dominica, qua die 
maximus labor est populo, aguntur omnia sic de pullo quidem 
primo juxta consuetudinem: vigilatur in Anastase, ut legat 
episcopus locum illum evangelii qui semper dominica die legitur, 
id est resurrectionem Domini, et postmodum ea aguntur in 


(i) eadem cod. 


516 APPENDIX. 


Anastase quae consuetudinaria sunt, sicut toto anno. Cum 
autem mane factum fuerit, procedit omnis populus in ecclesia 
majore, id est ad Martyrium; aguntur etiam omnia quae 
consuetudinaria sunt agi; praedicant presbyteri, postmodum 
episcopus; aguntur omnia legitima, id est offertur juxta con- 
suetudinem qua dominica die consuevit fieri; sed eadem adcele- 
ratur missa in Martyrium, ut ante hora tertia fiat. 


(b) Station at Sion. 


Quemadmodum enim missa facta fuerit ad Martyrium, omnis 
populus usque ad unum cum ymnis ducent episcopum in Syon; 
sed [ut] hora tertia plena in Syon sint. Ubicum ventum fuerit, 
legitur ille locus de Actus apostolorum, ubi descendit Spiritus, 
ut omnes linguae intellegerent quae dicebantur; postmodum 
fit ordine suo missa, Nam presbyteri de hoc ipsud quod lectum 
est, quia ipse est locus in Syon ubi modo ecclesia est, ubi 
quondam post passionem Domini collecta erat multitudo cum 
apostolis, qua hoc factum est, ut superius diximus legi ibi de 
Actibus apostolorum. Postmodum fit ordine suo missa ; offertur 
-etibi; et jam ut.dimittatur populus, mittit vocem archidiaconus, 
et dicet: ‘‘ Hodie statim post sexta omnes in Eleona parati simus 
in [Im]bomon.” . 


(c) Station at the Mount of Olives. 


Revertitur ergo omnis populus unusquisque in domum suam 
resumere se, et statim post prandium ascenditur mons Oliveti, 
id est in Eleona, unusquisque quomodo potest, ita ut nullus 
christianus remaneat in civitate, qui non omnes vadent. Que- 
madmodum ergo subitum fuerit in monte Oliveti, id est in 
Hleona, primum itur in Imbomon, id est in eo loco, unde ascendit 
Dominus in caelis ; et ibi sedet episcopus et presbyteri, sed et 
omnis populus. Leguntur ibi lectiones, dicuntur interpositi 
ymni, dicuntur et antiphonae aptae diei ipsi et loco; orationes 
etiam quae interponuntur semper tales pronuntiationes habent, 


PEREGRINATIO ETHERIAE (SILVIAE). 517 


ut et diei et loco conveniunt; legitur etiam et ille locus de 
evangelio, ubi dicit de ascensu Domini; legitur et denuo de 
Actus apostolorum ubi dicit de ascensu Domini in caelis post 
-resurrectionem. Cum autem hoc factum fuerit, benedicuntur 
cathecumini, sic fideles; et hora jam nona descenditur inde, et 
cum ymnis itur ad illam ecclesiam, quae et ipsa in Eleona est, 
id est in qua spelunca sedens docebat Dominus apostolos. Ibi 
autem cum ventum fuerit, jam est hora plus decima; fit ibi 
lucernare, fit oratio, benedicuntur cathecumini, et sic fideles. 


(d) Night Procession, 


Et jam inde descenditur cum ymnis omnis populus usque ad 
unum toti cum episcopo, ymnos dicentes vel antiphonas aptas 
diei ipsi; sic venitur lente et lente usque ad Martyrium. Cum 
autem pervenitur ad portam civitatis, jam nox est, et occurrent 
candelae ecclesiasticae vel ducentae, propter populo, De porta 
autem, quoniam satis est usque ad ecclesia majore, id est ad 
Martirium, porro hora noctis forsitan secunda pervenitur ; 
quia lente et lente itur totum, pro populo, ne fatigentur 
pedibus. Et apertis balvis majoribus, quae sunt de quintana 
parte, omnis populus intrat in Martyrium cum ymnis et epis- 
copo. Ingressi autem in ecclesia, dicuntur ymni, fit oratio, bene- 
dicuntur cathecumini et sic fideles, et inde denuo cum ymuis 
itur ad Anastase. Similiter ad Anastase cum ventum fuerit, 
dicuntur ymni seu antiphonae, fit oratio, benedicuntur cathe- 
cumini, sic fideles ; similiter fit et” ad Crucem. Et denuo inde 
omnis populus christianus usque ad unum cum ymnis ducunt 
episcopum usque ad Syon. Ubi cum ventum fuerit, leguntur 
lectiones aptae, dicuntur psalmi vel antiphonae, fit oratio, 
benedicuntur cathecumini, et sic fideles, et fit missa. Missa 
autem facta accedunt omnes ad manum episcopi, et sic rever- 
tuntur unusquisque ad domum suam hora noctis forsitan 
media. 

Ac sic ergo maximus labor in ea die suffertur ; quoniam de 
pullo primo vigilatum est ad Anastase, et inde per tota die 


(i) fiet cod. 


518 APPENDIX. 


nunquam cessatum est; et sic omnia quae celebrantur protra- 
huntur, ut nocte media post missa quae facta fuerit in Syon 
omnes ad domos suas revertantur. 


4. Resumption of the Ordinary Service. 


Jam autem de alia die Quinquagesimarum omnes jejunant 
juxta consuetudinem sicut toto anno, qui prout potest, excepta 
die sabbati et dominica, qua nunquam jejunatur in hisdem locis. 
Etiam postmodum ceteris diebus ita singula aguntur ut toto 
anno; id est semper de pullo primo ad Anastase vigiletur, 
Nam si dominica dies est, primum leget de pullo primo episcopus 
evangelium juxta consuetudinem intro Anastase locum resur- 
rectionis Domini, qui semper dominica die legitur; et post- 
modu{m] ymni seu antiphonae usque ad lucem dicuntur in 
Anastase, Si autem dominica dies non est, tantum quod 
ymni vel antiphonae similiter de pullo primo usque ad lucem 
dicuntur in Anastase. Aputactitae omnes vadent; de plebe 
autem, qui quomodo possunt, vadent; clerici autem cotidie 
vicibus vadent. Clerici autem de pullo primo, episcopus 
autem albescente vadet semper, ut missa fiat matutina cum 
_ omnibus clericis, excepta dominica die: quia necesse est illum 
de pullo primo ire, ut evangelium legat in Anastase. Denuo 
ad horam sextam aguntur quae consuetudinaria sunt in 
Anastase ; similiter et ad nona, similiter et ad lucernare 
juxta consuetudinem quam consuevit toto anno fieri. Quarta 
autem et sexta feria semper nona in Syon fit juxta consuetu- 
dinem, 


Vit 
Baptism, 


1. The Inscribing of the Competents. 


Et ilud etiam scribere delhui quemadmodum docentur hi 
qui baptidiantur per Pascha. Nam qui dat nomen suum, 
ante diem Quadragesimarum dat, et omnium nomina annotat 


PEREGRINATIO ETHERIAE (SILVIAE). 519 


presbiter; hoc est ante illas octo septimanas quibus dixi hic 
attendi Quadragesimas. Cum autem annotaverit omnium 
nomina presbyter, postmodum alia die de Quadragesimis, id 
est qua inchoantur octo ebdomadae, ponitur episcopo cathedra 
media ecclesia majore, id est ad Martyrium; sedent hinc et 
inde presbyteri in cathedris, et stant clerici omnes. Et sic 
adducuntur unus et unus competens; si viri sunt, cum 
patribus suis veniunt; si autem feminae, cum matribus suis. 
Kit sic singulariter interrogat episcopus vicinos ejus qui intravit, 
dicens: “Si bonae vitae est hic, si parentibus deferet, si 
ebriacus non est aut vanus,” et singula vitia, quae sunt tamen 
graviora in homine, requiret; ut si probaverit sine reprehen- 
sione esse de his omnibus quibus requisivit praesentibus 
testibus, annotat ipse manu sua nomen illius. Si autem in 
aliquo accusatur, jubet illum foras exire, dicens: ‘‘ Emendet 
se, et cum emendaverit se, tun[c] accedet ad lavacrum.” Sie de 
viris, sic de mulieribus requirens dicit. Si quis autem peregrinus 
est, nisi testimonia habuerit qui eum noverint, non tam facile 
accedet ad baptismum. 


2. Preparation for Baptism.—Catechisings. 


Hoc autem, dominae sorores, ne extimaretis sine ratione 
fieri, scribere debui. Consuetudo est enim hic talis, ut qui 
accedunt ad baptismum per ipsos dies quadraginta quibus 
jejunatur, primum mature a clericis exorcizentur, mox missa 
facta fuerit de Anastase matutina. Et statim  ponitur 
cathedra episcopo ad Martyrium in ecclesia majore, et sedent 
omnes in giro prope episcopo qui baptidiandi sunt, tam viri 
quam mulieres; etiam loco stant patres vel matres, nec non 
etiam qui volunt audire de plebe omnes intrant et sedent, 
sed fideles. Cathecuminus autem ibi non intrat tunc qua 
episcopus docet illos legem. Id est sic inchoans a Genese per 
illos dies quadraginta percurret omnes Scripturas, primum 
exponens carnaliter, et sic illud solvet spiritualiter. Nec non 


520 APPENDIX, 


etiam et de resurrectione, similiter et de fide omnia docentur 
per illos dies, Hoc autem cathecisis appellatur. 


3. “ Traditio” of the Creed, 


Et jam quando completae fuerint septimanae quinque a 
quo docentur, tune accipient simbolum. Cujus simboli ratio- 
nem, similiter sicut omnium Scripturarum ratione exponet eis, 
singulorum sermonum primum carnaliter, et sic spiritualiter ; 
ita et simbolum exponet. Ac sic est ut in hisdem locis omnes 
fideles sequantur Scripturas quando leguntur in ecclesia, quia 
omnes docentur per illos dies quadraginta, id est ab hora prima 
usque ad horam tertiam, quoniam per tres horas fit cathecisin. 
Deus autem scit, dominae sorores, quoniam majores voces sunt 
fidelium, qui ad audiendum intrant in cathecisen ad ea quae 
dicuntur vel exponuntur per episcopum, quam quando sedet 
et praedicat in ecclesia, ad singula quae taliter exponuntur. 
Missa autem facta cathecisis hora jam tertia, statim inde 
cum ymnis ducitur episcopus ad Anastase, et fit missa ad 
tertia; ac sic tribus horis docentur ad die per septimanas 
septem. Octava enim septimana Quadragesimarum, id est 
quae appellatur septimana major, jam non vacat eos doceri ut 
impleantur ea quae superius sunt. 


4, “ Redditio” [Recitation] of the Creed, 


Cum autem jam transierint septem septimanae, superat illa 
una septimana paschalis quam hic appellant septimana major. 
Jam tunc venit episcopus mane in ecclesia majore ad Martyrium ; 
retro in absida post altarium ponitur cathedra episcopo, et 
ibi unus et unus vadet, vir” cum patre suo, aut mulier cum 
matre sua, et reddet simbolum ‘episcopo. Reddito autem sim- 
bolo episcopo, alloquitur omnes episcopus, et dicet : “ Per istas “ 
septem septimanas legem omnem edocti ‘estis Scripturarum ; 


(i) viri cod. (ii) istos cod. 


PEREGRINATIO ETHERIAE (SILVIAE). 521 


nec non etiam de fide audistis; audistis etiam et de resurrec- 
tione carnis, sed et singuli omnem rationem, ut potuistis tamen 
adhuc catecumini audire; verbum autem quae sunt mysterii 
altioris, id est ipsius baptismi, qui adhuc cathecumini audire 
non potestis; et ne extimetis aliquid sine ratione fieri, cum in 
nomine Dei baptidiati fueritis, per octo dies paschales, post 
missa facta de ecclesia, in Anastase audietis. Qui adhuc 
cathecumini estis, misteria Dei secretiora dici vobis non pos. 
sunt.” 


5. Mystic Catechisings. 


Post autem venerint dies Paschae, per illos octo dies, id 
est a Pascha usque ad octavas, quemadmodum missa facta fuerit 
de ecclesia et itur cum ymnis ad Anastase, mox fit oratio, 
benedicuntur fideles, et stat episcopus incumbens in cancello 
interiore, qui est in spelunca Anastasis, et exponet omnia quae 
aguntur in baptismo. Ila enim hora cathecuminus nullus 
accedet ad Anastase: tantum neofiti et fideles qui volunt 
audire misteria, in Anastase intrant; clauduntur autem ostia 
ne qui cathecuminus se dirigat, Disputante autem epis- 
copo singula et narrante, tantae voces sunt collaudantium ut 
porro foras ecclesia audiantur voces eorum. Vere enim ita 
misteria omnia absolvent ut nullus non possit commoveri ad ea 
quae audit sic exponi. 

Et quoniam in ea provincia pars populi et grece et siriste 
novit, pars etiam alia per se grece, aliqua etiam pars tantum 
siriste ; itaque quoniam episcopus, licet siriste noverit tamen 
semper grece loquitur et numquam siriste, itaque ergo stat 
semper presbyter, qui, episcopo grece dicente, siriste interpre- 
tatur, ut omnes audiant quae exponuntur ; lectiones etiam, 
quaecumque in ecclesia leguntur, quia necesse est grece legi, 
semper stat qui siriste interpretatur, propter populum, ut semper 
discant. Sane quicumque hic latini sunt, id est qui nec siriste 
nec grece noverunt, ne contristentur, et ipsis exponitur eis, 
quia sunt alii fratres et sorores grec[ollatini, qui latine exponunt 
eis. Illud autem hic ante omnia valde gratum fit et valde 


522 3 APPENDIX. 


admirabile, ut semper tam ymni quam antiphonae et lectiones, 
nec non etiam et orationes quas dicet episcopus, tales pronuntia- 
tiones habeant, ut et diei qui celebratur, et loco in quo agitur, 
aptae et convenientes sunt semper. 


Vill, 
DEDICATION OF CHURCHES, 


Item dies Enceniarum appellantur, quando sancta ecclesia 
quae in Golgotha est, quam Martyrium vocant, consecrata est 
Deo, sed et sancta ecclesia, quae est ad Anastase, id est in eo 
loco ubi Dominus resurrexit post passionem, ea die et ipsa 
consecrata est Deo. Harum ergo ecclesiarum sanctarum encenia 
cum summo honore celebrantur, quoniam crux Domini inventa 
est ipsa die. Et ideo propter hoc ita ordinatum est, ut quando 
primum sanctae ecclesiae suprascriptae consecrabantur, ea dies 
esset qua crux Domini fuerat inventa, ut simul omni laetitia 
eadem die celebrarentur. Et hoc per Scripturas sanctas inveni- 
tur, quod ea dies sit enceniarum, qua et sanctus Salomon, 
‘consummata domo Dei quam aedificaverat, steterit ante altarium 
Dei et oraverit, sicut scriptum est in libris Paralipomenon, 

Hi ergo dies Enceniarum cum venerint, octo diebus at- 
tenduntur. Nam ante plurimos dies incipiunt se undique 
colligere ; ubi non solum monachorum vel [Aput]acticorum de 
diversis provinciis, id est tam de Mesopotamia vel Syria, vel de 
Egypto aut Thebaida, ubi plurimi monazontes sunt, sed et 
de diversis omnibus locis vel provinciis ; nullus est enim qui non 
se eadem die in Jerusolima tendat ad tantam laetitiam et tam 
honorabiles dies ; saeculares autem tam viri quam feminae fideli 
animo propter diem sanctum similiter se de™ omnibus provinciis 
isdem diebus Jerusolima colligunt. Episcopi autem, quando 
parvi fuerint, hisdem diebus Jerusolima plus quadraginta aut 
quinquaginta sunt; et cum illis veniunt multi clerici sui. Et 


(i) actito cod. 
(ii) sed et cod, 


PEREGRINATIO ETHERIAE (SILVIA). 523 


quid plura? putat se maximum peccatum incurrisse, qui in his- 
dem diebus tantae sollemnitati inter non fuerit; si tamen nulla 
necessitas contraria fuerit, quae hominem a bono proposito retinet, 
His ergo diebus Enceniarum ipse ornatus omnium ecclesiarum 
est qui et per Pascha vel per Epiphania; et ita per singulos dies 
diversis locis sanctis proceditur ut per Pascha vel Epiphania. 
Nam prima et secunda die in ecclesia majore quae appellatur 
Martyrium proceditur. Item tertia die in Eleona, id est in 
ecclesia quae est in ipso monte a quo ascendit Dominus in caelis 
post passionem, intra qua ecclesia est spelunca illa in qua docebat 
Dominus apostolos in monte Oliveti. Quarta autem die. 


% Me * = * + oe 


2M 


6. 
THE APOSTOLIC TRADITION OF HIPPOLYTUS. 


Amone the collections of Ecclesiastical Rules formerly current, whether 
those designated as “ Apostolic,” or others labelled with more or less 
questionable titles, we find two which bear the name of Hippolytus. One 
of these is the Epitome, an abridgment of the VIIIth Book of the 
Apostolic Constitutions, beginning at the 4th Chapter of that book. We 
possess it in the original Greek! The other, the “‘ Canons of Hippolytus,” 
has been preserved in Arabic and Ethiopic versions only, both derived 
from Coptic versions taken from the original Greek. The importance of 
these Canons in the tradition of pseudo-apostolic regulations, and the 
great antiquity which had been assigned to them, had decided me to 
reproduce them in these Appendices in Haneberg’s Latin version. Now, 
-however, two scholars, Ed. Schwartz of the University of Strasbourg, 
and Dom R. Hugh Connolly, an English Benedictine, have arrived 
independently at quite new conclusions, which I here append.? 

The VIIIth Book of the Apostolic Constitutions, the Canons of 
Hippolytus and another recently discovered apocryphal writing, the 
Testament of our Lord, are all derived, independently, from a text which 
has hitherto received scant attention, that passing under the name 
“Keyptian Church Order”; two passages in the Epitome of the VIIth 
Book of the Apostolic Constitutions are also derived from the same 
source, Neither this Epitome nor the Canons of Hippolytus are to be 


1 Funk, Didascalia et Constitutiones Apostolorum, vol. ii. p. 72. 

2 Owing to the war, I have not been able to procure Schwartz’s work, 
Ueber die pseudo-apostolischen Kirchenordnungen, which appeared in the 
Strasbourg series of Schriften der wissenschaftlichen Gesellschaft in Strassburg, 
1910. Dom Connolly’s treatment of the problem, however, which is much 
more detailed and exhaustive, will suffice to give an idea of the situation 
from the critical point of view. See Texts and Studies, Cambridge, vol. viii. 
No. 4 (1916), 


THE APOSTOLIC TRADITION OF HIPPOLYTUS. 520 


attributed to the celebrated Roman Doctor. He must be considered, on 
the contrary, as the author of the so-called Egyptian Church Order, the 
real title of which should be “'The Apostolic Tradition.” It is this title 
which figures in the Catalogue of the writings of Hippolytus, inscribed 
on his celebrated statue in the Lateran: ’AmooroAtkh mapddocis, after that 
of another book, wep) xapioudrwy.} 

We are, then, in possession of an attempt to codify certain traditions 
or customs which were regarded as reaching back to Apostolic times, an 
attempt, the “redaction ” of which is not placed under direct Apostolic 
patronage or some Apostolic patronage, but presents itself as the work of 
a man whose name and date are well known, Hippolytus, 

The Greek text is lost: the Latin, Coptic, Arabic and Ethiopic 
versions only remain.? The Arabic text, derived from the Coptic as we 
know it, is not of great value; the Coptic omits certain formulas of 
prayer; of the Latin, we have only fragments, though happily they are of 
some length. The Ethiopic alone is complete; but as it is derived 
through the Coptic, which is itself a translation from the Greek, the 
deterioration to which the document has been exposed through such 
transmission is evident. This disadvantage is felt particularly by persons 
who do not know Ethiopic, and are obliged to have recourse to a version 
in some European language. Even supposing that we possessed the 
Greek text from which all these versions are taken, it would be advisable 
to use it with caution; books of this kind being constantly exposed to 
subsequent modifications. In spite of these drawbacks, I believe that, 
taken generally, the ‘‘ Apostolic Tradition” may be regarded as a docu- 
ment of the first third of the third century, and that its author must have 
drawn his inspiration from Roman use, just as the author of the 
Didascalia and the author of the Apostolic Constitutions drew theirs from 
the Syrian use. 

But when we come to details we must be cautious, since later editors of 
this class of composition are always prone to allow their ideas and tastes 
to modify the directions found in the document which serves as the basis 
of their work. 

The limits of this volume must restrict me to citing from the 
“ Apostolic Tradition” those pages which relate to Ordination and 
Christian Initiation. These alone present some connection with the 


1 Inthe VIIIth book of the Apostolic Constitutions, the part (c. 3 and ff.) 
which corresponds to ’AtooroAix) mapddoois is preceded (c. 1-2) by a little 
treatise on charismatic gifts, but the latter is the work of the author of the 
Const. Ap.; it is certainly not the wep) xapiouarwy of Hippolytus. 

2 The Latin has been published by Edm. Hauler, Didascaliae Apostolorum 
fragmenta Veronensia latina, Leipzig, 1900; the Oriental versions by G. 
Horner, The Statutes of the Apostles or Canones Ecclesiastict, London, 1904. 


596 APPENDIX, 


descriptions given in my book. The text is taken from Dom Connolly’s 
edition, which reproduces the Latin of the Verona MS., and where that 
is at fault supplements it by the Ethiopic, published by Horner, and 
translated by him into English. 

[The first clause of the interrogatory Creed at baptism, p. 534 below, 
which has fallen out of the Oriental versions, is added in brackets by 
Dom Connolly from the Canons of Hippolytus. The Testament of our 
Lord has the same formula; and the agreement of these two documents 
here seems to show that these reproduce with fair accuracy the text of 
the ‘ Apostolie Tradition.”—TR. ] 


THE TEXT. 


Ea quidem quae uerba fuerunt digne posuimus de donatio- 
nibus, quanta quidem Deus a principio secundum propriam 
uoluntatem praestitit hominibus offerens sibi eam imaginem, 
quae aberrauerat. Nunc autem ex caritate, quam in omnes 
sanctos habuit, producti ad uerticem traditionis, quae catecizat, 
ad ecclesias perreximus, ut hii, qui bene ducti sunt, eam, quae 
‘permansit usque nunc, traditionem exponentibus nobis custo- 
diant et agnoscentes firmiores maneant, propter eum qui nuper 
inuentus est per ignorantiam lapsus uel error, et hos qui ignorant, 
praestante sancto spiritu perfectam gratiam eis qui recte credunt, 
ut cognoscant, quomodo oportet tradi et custodiri omnia eos, qui 
ecclesiae praesunt. 

Episcopus ordinetur electus ab omni populo; quique cum 
nominatus fuerit et placuerit omnibus, conueniet populum una 
cum praesbyterio et his qui praesentes fuerint episcopi, die 
dominica. Consentientibus omnibus inponant super eum manus 
et praesbyterium adstet quiescens. Omnes autem silentium 
habeant orantes in corde propter descensionem spiritus; ex 
quibus unus de praesentibus episcopis ab omnibus rogatus, 
inponens manum ei qui ordinatur episcopus, oret ita dicens : 

‘Deus et pater domini nostri Iesu Christi, pater miseri- 
cordiarum et Deus totius consolationis, qui in excelsis habitas 
et humilia respicis, qui cognoscis omnia antequam nascantur 


THE APOSTOLIC TRADITION OF HIPPOLYTUS. 527 


tu, qui dedisti terminos in ecclesia per uerbum gratiae tuae, 
praedestinans ex principio genus iustorum Abraham, principes 
et sacerdotes constituens et sanctum tuum sine ministerio non 
derelinquens, ex initio saeculi bene tibi placuit in his, quos 
elegisti, pr(a)edicari: nunc effunde eam uirtutem, quae a te 
est, principalis spiritus, quem dedisti dilecto filio tuo Iesu 
Christo, quod donauit sanctis apostolis qui constituerunt eccle- 
siam per singula loca, sanctificationem tuam, in gloriam et 
laudem indeficientem nomini tuo. Da, cordis cognitor pater, 
super hunc seruum tuum, quem elegisti ad episcopatum, pascere 
gregem sanctam tuam et primatum sacerdotii tibi exhibere, sine 
repraehensione seruentem noctu et die, incessantur repropitiari 
uultum tuum et offerre dona sancta(e) ecclesiae tuae, spiritu 
primatus sacerdotii habere potestatem dimittere peccata secun- 
dum mandatum tuum, dare sortes secundum praeceptum tuum, 
soluere etiam omnem colligationem secundum potestatem, quam 
dedisti apostolis, placere autem tibi in mansuetudine et mundo 
corde, offerentum tibi odorem suauitatis per puerum tuum Jesum 
Christum, per quem tibi gloria et potentia et honor, patri et filio 
cum spiritu sancto, et nunc et in saecula saeculorum, Amen.” 

Qui cumque factus fuerit episcopus, omnes os offerant pacis, 
salutantes eum, quia dignus effectus est. Illi uero offerant 
diacones oblationem, quique imponens manus in eam cum omni 
praesbyterio dicat gratia[n]s agens: “ Dominus uobiscum”; et 
omnes dicant: “Ht cum spiritu tuo.” ‘Sursum corda.” 
“Habemus ad dominum.” “Gratias agamus domino.” “ Dig- 
num et iustum est.” Et sic iam prosequatur : 

“Gratias tibi referimus, Deus, per dilectum puerum tuum 
Tesum Christum, quem in ultimis temporibus misisti nobis sal- 
uatorem et redemptorem et angelum uoluntatis tuae; qui est 
uerbum tuum inseparabilem (sic), per quem omnia fecisti et bene 
placitum tibi fuit; misisti de caelo in matricem uirginis, quique 
in utero habitus incarnatus est et filius tibi ostensus est ex 
spiritu sanctus et uirgine natus; qui uoluntatem tuam conplens 
et populum sanctum tibi adquirens extendit manus, cum pater- 
etur, ut a passione liberaret eos qui in te crediderunt; qui 
cumque traderetur uoluntariae passioni, ut mortem soluat et 
uincula diaboli dirumpat et infernum calcet et iustos inluminet 
et terminum figat et resurrectionem manifestet, accipiens panem 


528 APPENDIX. 


gratias tibi agens dixit: Accipite, manducate: hoc est corpus 
meum, quod pro uobis confringetur. Similiter et calicem dicens: 
Hic est sanguis meus, qui pro uobis effunditur; quando. hoc 
facitis, meam commemorationem facitis. Memores igitur mortis 
et resurrectionis eius offerimus tibi panem et calicem gratias 
tibi agentes, quia nos dignos habuisti adstare coram te et tibi 
ministrare. Ht petimus, ut mittas spiritum tuum sanctum in 
oblationem sanctae ecclesiae ; in unum congregans des omnibus, 
qui percipiunt, sanctis in repletionem spiritus sancti ad con- 
firmationem fidei in ueritate, ut te laudemus et glorificemus per 
puerum tuum lesum Christum, per quem tibi gloria et honor, 
patri et filio cum sancto spiritu, in sancta ecclesia tua et nunc et 
in saecula saeculorum. Amen.” 

Si quis oleum offert, secundum panis oblationem et uini et non 
ad sermonem dicat, sed simili uirtute gratias referat dicens: 
“Ut oleum hoc sanctificans das, Deus, sanitatem utentibus et 
percipientibus, unde uncxisti reges, sacerdotes et profetas, sic 
et omnibus gustantibus contortncnae et sanitatem utentibus 
illud praebeat.” 

Similiter, si quis caseum et oliuas offeret, ita dicat: ‘ Sancti- 
fica lac hoc, quod quoagulatum est, et nos conquaglans tuae 
- caritati. Fac a tua dulcitudine non recedere fructum etiam 
hune oliuae, qui est exemplum tuae pinguidinis, quam de ligno 
fluisti in uitam eis, qui sperant in te.” In omni uero bene- 
dictione dicatur: “ Tibi gloria, patri et filio cum sancto spiritu, 
in sancta ecclesia et nunc et semper et in omnia saecula 
saeculorum. (Amen.)” 

And the people shall say: “As it was, is and shall be to 
generation of generation and to age of age. Amen.” 

And the bishop shall say: “And again we beseech thee, 
Almighty God, the Father of the Lord and our Saviour Jesus 
Christ, to grant us to receive with blessing this holy Mystery ; 
and that he may not condemn any of us, but cause worthiness 
in all them who take the reception of the holy Mystery, the 
Body and Blood of Christ, Almighty Lord, our God.” 

The deacon shall say: ‘ Pray ye.” (And the bishop shall 
say): ‘God, Almighty, grant to us the reception of thy Holy 
Mystery as our strengthening; nor condemn any amongst us, 
but bless all through Christ, through whom to thee with him 


THE APOSTOLIC TRADITION OF HIPPOLYTUS. 529 


and with the Holy Spirit be glory and might now and always 
and for ever and ever, Amen.” 

The deacon shall say : “As ye stand, bow down your heads.” 

(The bishop shall say): “ Eternal God, knower of that which 
is secret, to thee thy people bowed down their heads, and to thee 
they bent the hardness of heart and fiesh; look down from thy 
worthy dwelling-place, bless them both men and women, incline 
thine ear to them and hear their prayer, and strengthen (them) 
_ with the might of thy right hand, and protect (them) from evil 
sickness, be their guardian for both body and soul, increase to 
them and to us also thy faith and thy fear, through thine only 
Son, through whom to thee with him and with the Holy Spirit 
be glory and might now and always for ever and ever. Amen.” 

And the deacon shall say: “ Let us attend.” 

And the bishop: ‘‘ Holiness to holy ones.” 

“And the people shall say: “One holy Father, one holy 
Son, one is the Holy Spirit.” 

The bishop shall say: ‘“ The Lord (be) with you all.” 

And the people shall say : ‘‘ With thy spirit.” 

_ And then they shall lift up glory ; and the people shall come 
in for the salvation of their souls, in order that their sin may be 
remitted. 

The prayer after that they have communicated: ‘ God, 
Almighty, the Father of the Lord and our Saviour Jesus Christ, 
we give thee thanks, because thou hast imparted to us the recep- 
tion of thy holy Mystery : let it not befor guilt or condemnation, 
but for the renewal of soul and body and spirit through,” ete. 

And the people shall say: ‘ Amen.” 

And the presbyter shall say : ‘‘ The Lord be with you all.” 

Laying on of hand after they have received: ‘“ Eternal God, 
Almighty, the Father of the Lord and our Saviour Jesus Christ, 
bless thy servants and thy handmaids, protect and help and 
prosper (them) by the power of thine angel. Keep and confirm 
in them thy fear by thy greatness ; provide that they shall both 
think what is thine and will what is thine; grant to them peace 
without sin and anger through,” etc. 

And the people shall say: ‘‘ Amen.” 

And the bishop shall say : “ The Lord (be) with you all.” 

And the people shall say: ‘“‘ With thy spirit.” 


530 APPENDIX. 


And the deacon shall say: ‘Go forth in peace.” 

And after (that) the Keddasé is finished. 

Cum autem praesbyter ordinatur, inponat manum super 
caput eius episcopus contingentibus etiam praesbyteris et dicat 
secundum ea, quae predicta sunt, sicut praediximus super epis- 
copum, orans et dicens: “ Deus et pater domini nostri Iesu 
Christi, respice super seruum tuum istum et inpartire spiritum 
gratiae et consilii praesbyteris ut adiuuet et gubernet plebem 
tuam in corde mundo, sicuti respexisti super populum electionis © 
tuae et praecepisti Moysi, ut elegeret praesbyteros, quos replesti 
de spiritu tuo, quod donasti famulo tuo; et nunc, domine, 
praesta indeficienter conseruari in nobis spiritum gratiae tuae et 
dignos etfice, ut credentes tibi ministremus in simplicitate cordis 
laudantes te, per puerum tuum Christum Iesum, per quem tibi 
gloria et uirtus, patri et filio cum spiritu sancto, in sancta 
ecclesia et nunc et in saecula saeculorum, Amen.” 

Diaconus uero, cum ordinatur, eligatur secundum ea, quae 
praedicta sunt, similiter inponens manus episcopus solus, sicuti 
et praecipimus. In diacono ordinando solus episcopus inponat 
manus propterea, quia non in sacerdotio ordinatur, sed in 
_ ministerio episcopi, ut faciat ea, quae ab ipso iubentur ; non est 
enim particeps consilii in clero, sed curas agens et indicans 
episcopo, quae oportet; non accipiens communem praesbyteri 
spiritum eum, cuius participes praesbyteri sunt, sed id, quod sub 
potestate episcopi est creditum. Qua de re episcopus solus 
diaconum faciat, super praesbyterum autem etiam praesbyteri 
superinponant manus propter communem et similem cleri 
spiritum. Praesbyter enim huius solius habet potestatem, ut 
accipiat ; dare autem non habet potestatem. Quapropter clerum 
non ordinat ; super praesbyteri uero ordinatione consignat epis- 
copo ordinante. Super diaconum autem ita dicat: “ Deus, qui 
omnia creasti et uerbo perordinasti, pater domini nostri Iesu 
Christi, quem misisti ministrare tuam uoluntatem et manifestare 
nobis tuum desiderium, da spiritum sanctum gratiae et sollici- 
tudinis et industriae in hune seruum tuum, quem elegisti 
ministrare ecclesiae tuae et offerre 

in thy holy of holies that which is offered to thee by thy 
ordained Chief Priests to the glory of thy name; thus withcut 
blame in pure life having served the degrees of ordination he 


THE APOSTOLIC TRADITION OF HIPPOLYTUS. 531 


may obtain the exalted and thy honour, and glorify thee, through 
thy Son Jesus Christ our Lord, through whom to thee with 
him (be) glory and power and praise with the Holy Spirit 
now,” etc. 

Concerning those who confessed and were condemned for the 
name of Christ. If the confessor has been in the place of 
punishment, in chains for the name of Christ, they shall not lay 
hand on him for a ministering, for that is the work of a deacon: 
but (as for) that of the presbyterate, though he hath the honour 
of the presbyterate by that which he confessed, (yet) the bishop 
shall ordain him, having laid his hand upon him. And if the 
confessor was one who came not before the judges, and if he was 
not punished with chains, nor was shut up in prison, nor suffered 
any affliction, but withal was only derided for the name of his 
Lord, and was condemned to the least punishment, yet he pro- 
fessed all the work of the priesthood which is meet for him, they 
shal] lay hand on him and make a deacon, 

And the bishop shall give thanks as we have already said. 
And it is (mot) necessary that he should mention the things 
which we have already said, that he should recite clearly and 
carefully, according as it is possible for each to pray. And if 
there was one who could pray with devotion or use (make) a 
grand and elevated prayer, it is well; and if he prayed and 
speaks praise with moderation (i.e.? moderately, sufliciently), 
no one shall prevent him from praying, who is true in right 
(faith). 

Concerning the ordination of Widows. Ifa widow is ordained, 
she shall not be sealed, but be made by the name. And if it 
was one whose husband died a long time, she shall be ordained. 
And if it was one whose husband had lately died, she shall not be 
trusted. But even if she is aged, she shall be tried many days, © 
because lust will contend with those who are ordained to a place. 
And the widow shall be ordained by word only, and she shall 
(then) be joined to the rest of the widows; and they shall not 
lay hand upon her, because she does not offer the sacrifice, nor 
has she a (sacred) ministry. For the sealing is for the priests 
because of their ministry, but (the duty) of widows is about 
prayer, which is the duty of all. 

Concerning the Reader and the Virgins and the Subdeacons, 


532 APPENDIX. » 


and concerning the grace of healing. To the reader who is 
ordained the bishop shall deliver the Scripture, and shall not lay 
hand upon him. As for the virgin also, he shall not lay hand 
on a virgin; but it is with her heart alone that she became a 
virgin. As for the subdeacons, he shall not lay hand upon a 
subdeacon, but he shall make (mention) over them of the name 
that they may minister to the deacons. As for the grace of 
healing, if some one says, “I have acquired the grace of healing 
and prophecy,” they shall not lay hand upon him until his deed 
make evident that he is trustworthy. 


Concerning the time during which they shall hear instruction 
after (they have left off their) occupations. The catechumens 
shall remain three years hearing the word of instruction: yet if 
he was a good scholar and one who knows good conduct, no 
length of time need be required of him, but the conduct alone 
shall decide for him. 

Concerning the prayer of him who hears instruction, and his 
kiss. When the teacher has finished the admonition the cate- 
chumens shall pray alone, apart from the believers. And the 
women shall stand in (one) place in the church; and the women 
- believers shall pray alone and the women catechumens. And if 
the prayer is finished, the catechumens shall not kiss with the 
believers, because their kiss is not yet pure. And the believers 
shall kiss one another; man shall kiss man and woman shall 
kiss woman, and males shall not kiss females. And all the 
women shall have their heads veiled with a pallium or with a 
mantle, and not with sindon only, because this is not what is 
allowed to them. ' ; 

Concerning the laying hand upon the catechumen. And 
after the prayer, when the teacher has laid his hand upon the 
catechumen he shall pray, and dismiss them. And if it was one 
belonging to the church who teaches, or a layman, he shall do 
likewise. And if a catechumen was arrested for the name of our 
Lord Jesus Christ, he shall not be doubtful about the testimony 
(which he gives); because if they overpower and injure and 
kill him before he receives baptism for the forgiveness of his 
sin, he shall be justified; because he was baptised in his own 
blood. 


THE APOSTOLIC TRADITION OF HIPPOLYTUS. 533 


Concerning him who is baptised. When one has been chosen 
or who is ready for baptism, they shall examine their life ; if 
they lived in the fear of God before they are baptised, if they 
honoured the widow, or if they visited the sick, or if they did all 
good, and if there is witness in their favour from those who 
bring them; and if they have done thus they shall hear the 
Gospel from the time that they were set apart, and they shall 
lay band upon them every day and instruct them. And when 
the day draws near on which they shall be baptised, the bishop 
binds every one of them by oath, that he may know if they are 
pure. And if one was found that was not pure, they shall put 
him aside by himself; for he has not hearkened to the word of 
instruction with faith ; because it is not proper to baptise (it. 
do to) an utter alien (7). And they shall instruct those who 
shall be baptised that they should wash and be exorcised on the 
fifth day of the week; and if there was a menstruous woman 
among them, she shall be put aside, that she may be baptised on 
another day. And those who desire to be baptised shall fast on 
Friday, and the bishop shall assemble all those who shall be 
baptised on the sabbath into one place, and shall command all of 
them (to make) prayer and prostration; and when he has laid 
his hand upon them, let him exorcise every unclean spirit that 
he may flee away from them and not enter into them again. 
And when he has finished his exorcising, he shall breathe upon 
them, and they shall read to them and exhort them. And they 
who shall be baptised shall not bring with them any ornament of 
gold, nor ring nor gem of any kind; but every one of them 
shall give thanks, and it is fitting for them whom it beseems to 
bring their oblations also at the time. 

Concerning the order of Baptism, and the profession of the 
Faith, and the confession of sin at baptism, and the Oblation ; 
and concerning the milk and honey. At the time of cock-crow 
they shall first pray over the water. And it shall be either such 
as flows into the tank of baptism or is caused to flow down upon 
it. And it shall be thus unless there is a scarcity of water ; 
but if there is a scarcity they shall carry water to the tank, 
having drawn (it from a well). And they shall put off their 
garments and be baptised naked. And they shall baptise the 
little children first; and if they can speak for themselves, let 


534 APPENDIX. 


them speak, But if they cannot, their parents shall answer the 
word instead of them, or one of their relatives. And afterwards 
they shall baptise the grown-up men. And afterwards all the 
women shall loose their hair; and they shall be forbidden to 
wear their ornaments and their gold; and none shall go down 
having anything alien with them into the water. And when- 
ever they baptise, the bishop shall give thanks over the oil 
which is in a vessel, and it is named mystic oil; and he shall 
take other oil and exorcise in it, and it is named oil that has 
been exorcised from every unclean spirit. And there shall be a 
deacon who will carry the oil in which (Satan) was exorcised, 
and he shall stand on the left of the presbyter; and another 
deacon shall take the mystic oil, and shall stand on his right. 
And let the presbyter, having taken every one of those who shall 
be baptised, bid them renounce and say: “I renounce thee, 
Satan, and all thine angels and all thine unclean work.” And 
when he has professed this, he shall anoint him with the oil 
which he made pure from all evil, saying: “ All unclean spirits 
shall depart from him.” Thus he shall deliver (him) to the 
bishop, naked, or to the presbyter—to him who stands at the 
water of baptism. Let the deacon go down with him to the water, 
‘and he shall say and instruct him: “I believe in one God the 
Father Almighty, and in his only Son Jesus Christ, our Lord 
and Saviour, and the Holy Spirit, giver of life to all creation, 
the Trinity equal in Godhead, one Lord, and one Kingdom and 
one Faith and one Baptism, in the holy Church Catholic, and 
life eternal. Amen.” (Tunc descendat in aquas, presbyter 
autem manum suam capiti eius imponat eumque interroget his 
uerbis: “Credisne in Deum patrem omnipotentem?”) And 
he who shall be baptised shall say again thus: “Yea, I 
believe.” 

And thus he shall baptise Manum habens in caput 
him and lay his hand upon him _eius inpositam baptizet semel. 
and upon him who answers for Et postea dicat: ‘Credis in 
him, Christum Iesum, filium Dei, 

qui natus est de spiritu sancto 
ex Maria uirgine et crucifixus sub Pontio Pilato et mortuus est 
et sepultus et resurrexit die tertia uiuus a mortuis et ascendit 
in caelis et sedit ad dexteram patris uenturus iudicare uiuos et 


THE APOSTOLIC TRADITION OF HIPPOLYTUS. 535 


mortuos?” Et cum ille dixerit: ‘‘Credo,” iterum baptizetur. 
Et iterum dicat: ‘‘ Credis in spiritu sancto et sanctam ecclesiam 
et carnis resurrectionem? JDicat ergo, qui baptizatur: ‘‘ Credo.” 
Et sic tertia uice baptizetur. Et postea cum ascenderit, un- 
gueatur a praesbytero de illo oleo, quod sanctificatum est, 
dicente: ‘‘ Ungueo te oleo sancto in nomine Iesu Christi.” Et 
ita singuli detergentes se iam induantur et postea in ecclesia 
ingrediantur. Episcopus uero manum illis inponens inuocet 
dicens: ‘‘ Domine Deus, qui dignos fecisti eos remissionem 
mereri peccatorum per lauacrum regenerationis spiritus sancti, 
inmitte in eos tuam gratiam, ut tibi seruiant secundum uolunta- 
tem tuam; quoniam tibi est gloria, patri et filio com spiritu 
sancto, in sancta ecclesia et nunc et in saecula saeculorum. 
Amen.” Postea oleum sanctificatum infunde(n)s de manu et 
inponens in capite dicat: ‘‘Ungueo te sancto oleo in domino 
patre omnipotente et Christo Iesu et spiritu sancto.” Et 
consignans in frontem offerat osculum et dicat: ‘“ Dominus 
tecum.” Et ille, qui signatus est, dicat: “Et cum spiritu 
tuo.” Ita singulis faciat. Et postea iam simul cum omni 
populo orent, non primum orantes cum fidelibus, nisi omnia 
haec fuerint consecuti. Et cum orauerint, de ore pacem 
offerant. 

Et tunc iam offeratur oblatio a diaconibus episcopo et gratias 
agat panem quidem in exemplum, quod dicit Gr(a)ecus anti- 
typum, cornoris Christi; calicem uino mixtum propter antitypum, 
quod dicit Graecus similitudinem, sanguinis, quod effusum est 
pro omnibus, qui crediderunt in eum ; lac et melle mixta simul 
ad plenitudinem promissionis, quae ad patres fuit, quam dixit 
terram fluentem lac et mel, quam et dedit carnem suam Christus, 
per quam sicut paruuli nutriuntur, qui credunt, in suauitate 
uerbi amara cordis dulcia efficiens; aquam uero in oblationem 
in indicium lauacri, ut et interior homo, quod est animale, 
similia consequa[n|tur sicut et corpus. De uniuersis uero his 
rationem reddat episcopus eis, qui percipiunt; frangens autem 
panem singulas partes porrigens dicat: “ Panis caelestis in 
Christo Iesu.” Qui autem accipit, respondeat: ‘“ Amen.” 
Praesbyteri uero si non fuerint sufficientes, teneant calices et 
diacones et cum honestate adstent et cum moderatione: primus, 
qui tenet aquam, secundus, qui lac, tertius, qui uinum. Ht 


536 APPENDIX. 


gustent, qui percipient, de singulis ter dicente eo, qui dat: “In 
Deo Patre omnipotenti.’ Dicat autem, qui accipit. ‘ Amen.” 
‘¢Et domino Tesu Christo et spiritu sancto et sancta ecclesia.” 
Et dicat: “Amen.” Ita singulis fiat. Cum uero haee fuerint, 
festinet unusquisque operam bonam facere. 


7. 


THE EXULTET OF BARI. 


THE roll of the Haultet, executed for the cathedral of Bari, is still 
preserved there. The text, with a coloured specimen of the splendid 
miniatures which adorn it, has been published by Signor Fr. Nitti di 
Vito, in vol. i. of the Codice diplomatico Barese (Bari, 1897), p. 205. 
Some of the other miniatures have been reproduced, from photographs, 
in the Compte rendus of the Académie des Inscriptions et Belles Lettres, 
vol. i. (1897), p. 96 (communication from Mr. G. Schlumberger), and in 
Mons. E. Bertaux’s work, L’art dans [Italie Méridionale, plate x. The 
date of the roll is determined by the portraits of the Emperors Basil II. 
and Constantine IX. (976-1025), which appears towards the end of it. 
It goes back, therefore, to about the year 1000. I here reproduce the 
text as given in the Codice diplomatico ; I have ventured a few correc- 
tions, but give the original in the footnotes 


Exultet iam angelica turba caelorum, exultent divina mysteria 
et pro tanti regis victoria tuba intonet salutaris, Gaudeat se 
tantis tellus inradiata fulgoribus et aeterni regis splendore 
lustrata totius orbis se sentiat amisisse caliginem. lLaetetur et 
mater Aecclesia tanti luminis® adornata fulgoribus et magnis 
populorum vocibus haec aula resultet. Quapropter astantibus 
vobis, Fratres karissimi, ad tam miram sancti huius luminis 
claritatem, una mecum, quaeso, Dei omnipotentis misericordiam 
invocate. Ut qui me non meis meritis in levitarum numerum 
dignatus est aggregare, luminis sui gratiam infundens, cerei 
huius laudem implere praecipiat. Per dominum nostrum Jesum 
Christum filium suum viventem secum atque regnantem in 
unitate Spiritus Sancti Deus, per omnia, etc. 7 

Dominus vobiscum. Et cum spiritu tuo. Sursum corda. 
Habemus ad Dominum. Gratias agamus Domino Deo nostro.} 

Vere quia dignum et iustum est Patrem omnipotentem . . .? 

(i) lumini cod. 
1 The response Dignum et iustum est is missing here. 
% Something is missing here. Cf. the text, supra, p. 254, 


528 APPENDIX. 


Qui nos ad noctem istam non tenebrarum sed luminis matrem 
perducere dignatus est, in qua exhorta est ab inferis in aeterna 
die resurrectio mortuorum. Solutis quippe nexibus et calcato 
mortis aculeo resurrexit a mortuis qui fuerat inter mortuos liber, 
Unde et nox ipsa sydereo pro accelesiarum ornatu cereorum 
splendore tamquam dies illuminata collucet, quia in eius matutino 
resurgente Christo mors occidit redemptorum et emersit vita 
credentium. Vere tu preciosus es opifex, formator es omnium, 
cui qualitas in agendi non fuerat officio, sed in sermonis imperio, 
Qui ornatum atque abitum mundi, nec ad ampliandum quasi 
inops potentiae, nec ad additandum quasi egenus gloriae condi- 
disti. Totus ac plenus in te es, qui dum per virginea viscera 
mundo illaberis virginitatem etiam creaturae commendas. 

Apes siquidem dum ore concipiunt, ore parturiunt, casto 
corpore non foedo desiderio copulantur; denique virginitatem 
servantes posteritatem generant, sobole gaudent; matres dicuntur, 
intactae" perdurant; filios generant et viros non norunt. Flore 
utuntur coniuge, flore funguntur genere, flore domos instruunt, 
flore divitias conveunt, flore ceram conficiunt, O ammirandus 
apium fervor ad commune opus! Pacifica turba concurrunt et 
operantibus plurimis una augetur substantia. O invisibile 
artificium ! Primo culmina pro fundamentis aedificant, et tam 
ponderosam mellis sarcinam pendentibus domiciliis imponere 
non verentur. O virginitatis insignia, quae non possessori 
damna “) sed sibi lucra convectant. Auferunt quidem praedam 
et cum praeda minime tollunt peccatum, Spoliant quidem florum 
cutem et morsuum non annotant cicatricem. 

Sed inter haec quae dinumeravimus huius cerei gratiam 
praedicemus, cuius odor suavis est et flamma ylaris; non tetro 
odore arvina “ desudat sed iocundissima suavitate, qui peregrinis 
non inficitur pigmentis sed iluminatur Spiritu Sancto. Qui ut 
accensus proprias corporis compages depascit, ita coagulatas 
lacrimas in rivulos fundit guttarum.’ Quique semiusta membra 
ambroseo sanguine flavea vena distollit abitum vivit ignis 
humorem.! 


(i) intacte cod. (ii) damno cod. (iii) a ruina cod. 


1 The text here is corrupt and unintelligible. 


THE EXULTET OF BARI. 539 


In huius autem cerei luminis corpore te, Omnipotens, postu- 
Jamus ut supernae benedictionis munus accommodes," ut si quis 
hine sumpserit adversus flabra ventorum, adversus spiritus pro- 
cellarum, sit ei, Domine, singulare perfugium, sit murus ab hoste 
fidelibus. 

Salvum fac populum tuum, Domine, et benedic hereditatem . 
tuam, ut redeuntes ad festivitatem Paschae per haec visibilibus 
et invisibilibus tuis iniantes, dum praesentium usu fruuntur, 
futurorum desiderio accendantur, una cum beatissimo papa 
nostro ill.’ et antistite nostro ill.,' sed et omnibus presbiteris, 
diaconibus, subdiaconibus, cunctoque clero vel plebe. 

Memorare, Domine, famulorum tuorum imperatorum nostrorum 
ill. et ill.’ et cunctum exercitum eorum et omnium circumadstan- 
tium, qui vivis cum Patre et Spiritu Sancto et regnas, Deus, in 
saecula saeculorum, Amen. 


(i) accomodes cod. 


1 At these places, also between the lines, and at the bottom as well as 
on the back of the roll, certain names of Popes, Archbishops, and Sovereigns, 
have been inserted for the purpose of being introduced into the Com- 
memorative formularies, I would call attention to those of Popes Alexander 
II. (1061-1073), Gregory VII. (1073-1085), the latter accompanied by the 
indication of the chair of Bari being vacant: ef antistite nostro quem Deus 
providebit, and of Archbishop Urso (1078-1089), who was nominated after 
this vacancy. 

There occur in it also the names of the Empress 'l'heodera (1055-1058), 
Argyrus, Commander of the Forces (senioris nostri benignissimi magistri), 
Constantine XI. Ducas (1059-1067) and his wife Eudocia, his sons Michael 
VII. and Constantine XII. (1067), and finally Robert Guiscard and his wife 
Sikelgaita, who must have been mentioned for the first time at the Easter 
festival of 1071. This year the Paschal Sunday fell on the 24th of April; 
on the 19th of that same month Bari had fallen into the hands of the 
Normans. The mention of all these names belongs to the second half of the 
eleventh century, much later, consequently, than the original script. 


bo 
Z 


TRANSLATOR’S NOTE TO PAGE 272, 


MonsEIGNEuR DucuesNneE has expressed a wish that I should call attention 
to some Greek verses on page 3 of Mr. W. E. Crum’s Coptic Ostraca 
(special extra publication of the Egypt Exploration Fund, 1902), a work 
which had not been published when Monseigneur Duchesne sent to press 
the third French edition of the present volume. 

These verses occur on an ostracon discovered, with numerous others, by 
Dr. Naville, among the ruins of the Coptic Monastery which had been built 
on the upper terrace of the Temple of Hatasu at Dér el-Bahri. The Rev. 
}'. E. Brightman describes these lines as “ approximately an Eastern form 
of the Ave Muria,” to be ‘sung in the service, like the Psalm and Alleluia, 
before the Gospel and the Aspasmos at the Kiss of Peace.” They are 
“apparently for a feast of the Blessed Virgin Mary, perhaps the Purifica- 
tion.” Mr. Crum thinks the Coptic Convent of Dér el-Bahri was the 
Monastery of St. Phoebammon, and that the date of the ostracon, from the 
handwriting, is about 600 av. The Rev. F. E. Brightman, on liturgical 
grounds, confirms Mr. Crum’s opinion as to the date, 

The verses in point are as follows :— 


* * * * 1 

Xaipe ' kexapitwpe- 

vn Mapta* 6 Kupios pera oou" evAo- 
ynuevn ov év yuvatt 

kal evaoynuevos 6 kap- 

wOoS THS KOLAlas Gov OTt 

Xpiorov cuvérAaBes 

Tov Tidy Tov @eov rby 

AurpeTny Tay Wv- 

XOV ior. 


TRANSLATION.—* Hail, Mary, endued with grace; the Lord is with thee ; 
blessed art thou among women, and blessed is the fruit of thy womb, because 
thou didst conceive Christ, the Son of God, tiie Redeemer of our souls,” 


Or ne ce 


een remem nee a RN EES TT TST SRY 


1 St, Luke i. 28. * Ibid., 42, 


ENGLISH TRANSLATION OF THE PORTION OF 


THE PHREGRINATIO ETHERIAE! IN THE 
APPENDIX. 


I. 


Dainty OFFICES. 
1. Matins. 


Now that your affection may know what is the order of Service 
day by day in the Holy Places, I must inform you, for I know 
that you would willingly have this knowledge. Every day 
before cockcrow all the doors of the Anastasis are opened, and 
all the Monks and Virgins, as they call them here, go thither, 
and not they alone, but lay people also, both men and women, 
who desire to begin their vigil early. And from that hour to 
daybreak hymns are said and psalms are sung responsively, and 
antiphons in like manner ; and prayer is made after each of the 
hymns. For Priests, Deacons, and Monks in twos or threes take 
it in turn every day to say prayers after each of the hymns 
or antiphons, But when day breaks they begin to say the 
Matin hymns. Thereupon the Bishop arrives with the Clergy, 
and immediately enters into the Cave, and from within the rails 


1 The orthography of this name has been much discussed. Hucheria, 
upheld by Pere Edmond Bouvy in the Revue Augustinienne, 1903-4, seems 
to be definitely set aside by the researches of Pere Zacharie Garcia (Anal. 
Boll., vol. xxix. p. 377, and vol. xxx. p. 444), and by Dom A. Wilmart (Revue 
béned., vol. xxviii. p. 68), the former of whom proposes Attheria, and the 
latter Egerta. I believe AXtheria should be retained. As to the date of 
the Peregrinatio, scholars also differ; some, as I do, maintaining that it is 
of the time of Theodosius, while others seek to refer it to the time of 
Justinian. This latter opinion has been upheld by Karl Meister in the 
Rheinisches Musewm, 1909, p. 337, in opposition to which the Abbé Deconinck 
has published a very convincing article in the Revue Biblique (1910, p. 432). 
Wiegand, Byz. Zeitschrift, 1911, pp. 1-26, Anal. Boll., 1912, p. 346. 

Tam firmly convinced that the Peregrinatio has nothing in common with 
the time of Justinian. Regarding it either from the general standpoint of 
the religious institutions mentioned, or from that of monastic or local history, 
there is no agreement between the situation in the Seventh Century and 
that described by the traveller. She saw in Mesopotamia the Bishops who 
were Confessors for the Faith. We know they were victims of the persecu- 
tion under Valens. It is impossible to place them in the time of the Emperor 
Anastasius. The authoress probably came from Galicia. 


542 APPENDIX. 


he first says a prayer for all, mentioning the names of those 
whom he wishes to commemorate ; he then blesses the catechumens, 
afterwards he says a prayer and blesses the faithful. And when 
the Bishop comes out from within the rails, every one approaches 
his hand, and he blesses them one by one as he goes out, and the 
Dismissal? takes place, by daylight, 


2. Sext and None. 


In like manner at the sixth hour all go again to the Anastasis, 
and psalms and antiphons are said while the Bishop is being 
summoned ; then he comes as before, not taking his seat, but he 
enters at once within the rails in the Anastasis, that is in the 
Cave, just as in the early morning, and as then he again first 
says a prayer, then he blesses the faithful, and as he comes out 
from within the rails every one approaches his hand, And the 
same is done at the ninth hour as at the sixth. 


3. Vespers. 


Now at the tenth hour, which they call here licinicon, or as 
we say lucernare, all the people assemble at the Anastasis 
in the same manner, and all the candles and tapers are lit, 
making a very great light. Now the light is not introduced 
from without, but it is brought forth from within the Cave, that 
is from within the rails, where a lamp is always burning day 
and night, and the Vesper psalms and antiphons are said, lasting 
for a considerable time. Then the Bishop is summoned, and he 
comes and takes an exalted seat, and likewise the Priests sit in 
their proper places, and hymns and antiphons are said. And 
when all these have been recited according to custom, the Bishop 
rises and stands before the rails, that is, before the Cave, and 
‘one of the Deacons makes the customary commemoration of 
individuals one by one. And as the Deacon pronounces each 
name the many little boys who are always standing by answer 
‘with countless voices: Kyrie eleyson, or as we say Miserere Domine, 
And when the Deacon has finished all that he has to say, first 


' The word Missa has been translated “ Dismissal” throughout, although 
It must on some occasions have meant “Mass.” For the ambiguity of the 
meaning attached to Missa, see p. 491. 


PILGRIMAGE OF ETHERIA (SILVIA). 543 


the Bishop says a prayer and prays for all, then they all pray, 
both the faithful and catechumens together. Again the Deacon 
raises his voice, bidding each catechumen to bow his head where 
he stands, and the Bishop stands and says the Blessing over 
the catechumens. Again prayer is made, and again the Deacon 
raises his voice and bids the faithful, each where he stands, to 
bow the head, and the Bishop likewise blesses the faithful. 
Thus the Dismissal takes place at the Anastasis, and one by 
one all draw near to the Bishop’s hand. Afterwards the Bishop 
is conducted from the Anastasis to the Cross with hymns, all 
the people accompanying him, and when he arrives he first 
Says a prayer, then he blesses the catechumens, then another 
prayer is said and he blesses the faithful. Thereupon both 
the Bishop and the whole multitude further proceed behind the 
Cross, where all that was done before the Cross is repeated, and 
they approach the hand of the Bishop behind the Cross as they 
did at the Anastasis and before the Cross. Moreover, there 
are hanging everywhere a vast number of great glass lanterns 
and there are also a vast number of cereofala,! before the 
Anastasis, before the Cross and behind the Cross, for the whole 


Service does not end until darkness has set in. This is the — 


order of daily Service at the Cross and at the Anastasis through- 
out the six days. 


II. 


Sunpay OFFICES. 
1. Vigil. 


But on the seventh day, that is on the Lord’s Day, the 
whole multitude assembles before cockcrow, in as great numbers 
as the place can hold, as at Easter, in the basilica which 
is near the Anastasis, but outside the doors, where lights are 
hanging for the purpose. And for fear that they should not 
be there at cockcrow they come beforehand and sit down 
there. Hymns as well as antiphons are said, and prayers 
are made between the several hymns and antiphons, for at the 
Vigils there are always both Priests and Deacons ready there 
for the assembling of the multitude, the custom being that the 


1 ge. candles on tall candlesticks (Ducange). —Tr. 


544 APPENDIX. 


Holy Places are not opened before cockcrow. Now as soon as 
the first cock has crowed, the Bishop arrives and enters the 
Cave at the Anastasis ; all the doors are opened and the whole 
multitude enters the Anastasis, where countless lights are already 
burning. And when the people have entered, one of the Priests 
says a psalm to which all respond, and afterwards prayer is 
made; then one of the Deacons says a psalm and prayer is again 
made, a third psalm is recited by one of the Clergy, prayer 
is made for the third time and there is a commemoration of all, 
After these three psalms and three prayers are ended, lo! censers 
are brought into the Cave of the Anastasis so that the whole 
basilica of the Anastasis is filled with odours. And then the 
Bishop, standing within the rails, takes the book of the Gospel, 
and proceeding to the door, himself reads the (narrative of the) 
Resurrection of the Lord. And when the reading is begun 
there is so great a moaning and groaning among all, with so 
many tears, that the hardest of heart might be moved to tears 
for that the Lord had borne such things for us. After the 
reading of the Gospel the Bishop goes out, and is accompanied 
to the Cross by all the people with hymns, there again a 
psalm is said and prayer is made, after which he blesses the 
- faithful and the Dismissal takes place, and as he comes out all 
approach to his hand. And forthwith the Bishop betakes himself 
to his house, and from that hour all the Monks return to the 
Anastasis, where psalms and antiphons, with prayer after each 
psalm or antiphon, are said until daylight; the Priests and 
Deacons also keep watch in turn daily at the Anastasis with the 
people, but of the lay people, whether men or women, those who 
are so minded, remain in the place until daybreak, and those 
who are not return to their houses and betake themselves to 
sleep. 


2. Mass. 

Now at daybreak because it is the Lord’s Day every one 
proceeds to the greater church, built by Constantine, which is 
situated in Golgotha behind the Cross, where all things are 
done which are customary everywhere’ on the Lord’s Day. But 

1 This of course includes the Celebration of the Eucharist.—Tr. 


PILGRIMAGE OF ETHERIA (SILVIA). 545 


the custom here is that of all the Priests who take their seats, 
as many as are willing, preach, and after them all the Bishop 
preaches, and these sermons are always on the Lord’s Day, in order 
that the people may always be instructed in the Scriptures and 
in the love of God. The delivery of these sermons delays 
greatly the Dismissal from the church, so that the Dismissal 
does [not] take place before the fourth or perhaps the fifth hour. 
But when the Dismissal from the church is made in the manner 
that is customary everywhere, the Monks accompany the Bishop 
with hymns from the church to the Anastasis, and as he 
approaches with hymns all the doors of the basilica of the 
Anastasis are opened, and the people, that is the faithful, 
enter, but not the catechumens, And after the people the 
Bishop enters, and goes at once within the rails of the Cave 
[of the Martyrium.] Thanks are first given to God, then prayer 
is made for all, after which the Deacon bids all bow their heads, 
where they stand, and the Bishop standing within the inner 
rails blesses them and goes out, each one drawing near to his 
hand as he makes his exit. Thus the Dismissal is delayed until 
nearly the fifth or sixth hour. And in like manner it is done 
at lucernare according to daily custom. 

This then is the custom observed every day throughout the 
whole year except on Solemn Days, as to the keeping of which 
we will refer later on. But among all things it is a special 
feature that they arrange that suitable psalms and antiphons 
are said on every occasion, both those said by night, or in the 
morning, as well as those throughout the day, at the sixth hour, 
the ninth hour, or at lucernare, all being so appropriate and so 
reasonable as to bear on the matter in hand. And they proceed 
to the greater church, which was built by Constantine, and 
which is situated in Golgotha, that is, behind the Cross, on 
every Lord’s Day throughout the year except on the one Sunday 
of Pentecost, when they proceed to Syon, as you will find mentioned 
below; but even then they go to Syon before the third hour, 
the Dismissal having been first made in the greater church. 


* * * * * * @ 


A leaf is wanting. 


546 APPENDIX. 


III. 


FEstivALS AT EPIPHANY. 


1. Nocturnal Station at Bethlehem. 


* ® * x & ~ & 


Blessed is He that cometh in the Name of the Lord, and the 
rest which follows. And since, for the sake of the Monks who 
go on foot, it is necessary to walk slowly, the arrival in Jerusalem 
thus takes place at the hour when a man begins to be able to 
recognise another, that is, close upon but a little before day- 
break. And on arriving there, the Bishop and all with him 
immediately enter the Anastasis, where an exceedingly great 
number of lights are already burning. There a psalm is said, 
prayer is made, first the catechumens and then the faithful are 
blessed by the Bishop; then the Bishop retires, and every one 
returns to his lodging to take rest, but the Monks remain 
there until daybreak and recite hymns. 


2. Mass at Jerusalem. 


But after the people have taken rest, at the beginning of 
the second hour they all assemble in the greater church, which 
is in Golgotha. 

Now it would be superfluous to describe the adornment 
either of the church, or of the Anastasis, or of the Cross, or in 
Bethlehem on that day; you see there nothing but gold and 
gems and silk. For if you look at the veils, they are made 
wholly of silk striped with gold, and if you look at the curtains, 
they too are made wholly of silk striped with gold. The church 
vessels too, of every kind, gold and jewelled, are brought out on 
that day, and indeed, who could either reckon or describe the 
number and weight of the cereofala,' or of the cicindelae,? or of 
the lucernae,? or of the various vessels? And what shall I say 
of the decoration of the fabric itself, which Constantine, under 
his mother’s influence, decorated with gold, mosaic, and costly 
marbles, as far as the resources of his kingdom allowed him, 

1 ¢.e. candles on tall candlesticks (Ducange).—Tr. 


2 Probably glass lamps with oil.—Tr, 
* Lanterns, or lamps.—‘TR. 


PILGRIMAGE OF ETHERIA (SILVIA). 547 


that is, the greater church as well as the Anastasis, at the 
Cross, and the other Holy Places in Jerusalem? But to return 
to the matter in hand: the Dismissal’ takes place on the first 
day in the greater church, which is in Golgotha, and when they 
preach or read the several lessons, or recite hymns, all are appro- 
priate to the day. And afterwards when the Dismissal from 
the church has been made, they repair to the Anastasis with 
hymns, according to custom, so that the Dismissal takes place 
about the sixth hour. And on this day lucernare also takes 
place according to the daily use. 


3. Octave of the Festival. 


On the second day also they proceed in like manner to the 
church in Golgotha, and also on the third day; thus the feast is 
celebrated with all this joyfulness for three days up to the sixth 
hour in the church built by Constantine. On the fourth day it 
is celebrated in like manner with similar festal array in Eleona, 
the very beautiful church which stands on the Mount of Olives ; 
on the fifth day in the Lazarium, which is distant about one 
thousand five hundred paces from Jerusalem; on the sixth day 
in Syon, on the seventh day in the Anastasis, and on the eighth 
day at the Cross. Thus, then, is the feast celebrated with all 
this joyfulness and festal array throughout the eight days in 
all the Holy Places which I have mentioned above. And in 
Bethlehem also throughout the entire eight days the feast is 
celebrated with similar festal array and joyfulness daily by the 
Priests and by all the Clergy there, and by the Monks who are 
appointed in that place. For from the hour when all return by 
night to Jerusalem with the Bishop, the Monks of that place” keep 
vigil in the church in Bethlehem, reciting hymns and antiphons, 
but it is necessary that the Bishop should always keep these 
days in Jerusalem. And immense crowds, not of Monks only, 
but also of the laity, both men and women, flock together to 
Jerusalem from every quarter for the solemn and joyous observ- 
ance of that day. 

1 Here again, although not specified, the Eucharist must have been 


celebrated.—TR. 
2 ge. of Bethleliem.—Tr. 


548 APPENDIX. 


4. The Presentation (14th February). 


The fortieth day after the Epiphany is undoubtedly cele- 
brated here with the very highest honour, for on that day there 
is a procession, in which all take part, in the Anastasis, and all 
things are done in their order with the greatest joy, just as at 
Easter. All the Priests preach, and then the Bishop, always 
taking for their subject that part of the Gospel where Joseph 
and Mary brought the Lord into the Temple on the fortieth day, 
and Symeon and Anna the prophetess, the daughter of Phanuel, 
saw Him, and (treating) of the words which they spake when 
they saw the Lord, and of that offering which His parents 
made, And when everything that is customary has been done 
in order, the Sacraments are celebrated, and the Dismissal takes 
place. 


LV. 
LENT. 


And when the Paschal days come they are observed thus: 
Just as with us forty days are kept before Easter, so here eight 
weeks are kept before Easter. And eight weeks are kept because 
there is no fasting on the Lord’s Days, nor on the Sabbath, 
except on the one Sabbath on which the Vigil of Easter falls, in 
which case the fast is obligatory. With the exception then of 
that one day, there is never fasting on any Sabbath here through- 
out the year. Thus, deducting the eight Lord’s Days and the 
seven Sabbaths (for on the one Sabbath, as I said above, the fast 
is obligatory) from the eight weeks, there remain forty-one fast 
days, which they call here Eortae, that is Quadragesimae, 


1. Services on Sundays, 


Now the several days of the several weeks are kept thus: — 

On the Lord’s Day after the first cockcrow the Bishop reads 
in the Anastasis the account of the Lord’s Resurrection from the 
Gospel, as on all Lord’s Days throughout the whole year, and 
everything is done at the Anastasis and at the Cross as on all 
Lord’s Days throughout the year, up to daybreak, Afterwards, 


PILGRIMAGE OF ETHERIA (SILVIA). 549 


in the morning, they proceed to the greater church, called the 
Martyrium, which is in Golgotha behind the Cross, and all things 
that are customary on the Lord’s Days are done there. In like 
manner also when the Dismissal from the church has been made, 
they go with hymns to the Anastasis, as they always do on the 
Lord’s Days, and while these things are being done the fifth hour 
is reached. Lucernare, however, takes place at its own hour, as 
usual, at the Anastasis and at the Cross, and in the various 
Holy Places, but on the Lord’s Day the ninth hour is [not] 
kept. 


2. Weekday Services. 


On the second weekday they go at the first cockcrow to the 
Anastasis, as they do throughout the year, and everything that 
is usual is done until morning. Then at the third hour they 
go to the Anastasis, and the things are done that are customary 
throughout the year at the sixth hour, for this going at the third 
hour in Quadragesima is additional. At the sixth and ninth 
hours also, and at lucernare, everything is done that is customary 
throughout the whole year at the Holy Places. And on the 
third weekday all things are done as on the second weekday. 


3. Wednesday and Friday. 


Again, on the fourth weekday they go by night to the 
Anastasis, and all the usual things are done until morning, and 
also at the third and sixth hours. But at the ninth hour they 
go to Syon, as is customary at that hour on the fourth and sixth 
weekdays throughout the year, for the reason that the fast is 
always kept here on the fourth and sixth weekdays even by the 
catechumens, except a Martyrs’ Day should occur. For if a 
Martyrs’ Day should chance to occur on the fourth or on the sixth 
weekday in Quadragesima, they go even then to Syon at the ninth 
hour. But on the days of Quadragesima, as I said above, they 
proceed to Syon on the fourth weekday at the ninth hour, 
according to the custom of the whole year, and all things that are 
customary at the ninth hour are done, except the Oblation, for, in 


1 Mgr. Duchesne supplies this nof, 


550 APPENDIX. 


order that the people may always be instructed in the law, both the 
Bishop and the Priest preach diligently. But when the Dismissal 
has been made, the people escort the Bishop with hymns thence 
to the Anastasis, so that it is already the hour of lucernare when 
he enters the Anastasis ; then hymns and antiphons are said, 
prayers are made, and the Dismissal of lucernare takes place in 
the Anastasis and at the Cross. And the Dismissal of lucernare 
is always later on those days in Quadragesima than on other 
days throughout the year. On the fifth weekday everything is 
done as on the second and third weekday. On the sixth week- 
day everything is done as on the fourth, including the going to 
Syon at the ninth hour, and the escorting of the Bishop thence 
to the Anastasis with hymns. 


4. Saturday. 


But on the sixth weekday the vigils are observed in the 
Anastasis from the hour of their arrival from Sion with hymns, 
until morning, that is, from the hour of lucernare, when they 
entered, to the morning of the next day, that is, the Sabbath. 
And the Oblation is made in the Anastasis the earlier, that the 
. Dismissal may take place before sunrise. Throughout the whole 
night psalms are said responsively in turn with antiphons and 
with various lections, the whole lasting until morning, and the 
Dismissal, which takes place on the Sabbath at the Anastasis, 
is before sunrise, that is, the Oblation, so that the Dismissal may 
have taken place in the Anastasis at the hour when the sun begins 
to rise. Thus, then, is each week of Quadragesima kept, the 
Dismissal taking place earlier on the Sabbath, t.e. before sunrise, 
as I said, in order that the hebdomadarii, as they are called here, 
may finish their fast earlier. For the custom of the fast in 
Quadragesima is that the Dismissal on the Lord’s Day is at the 
fifth hour in order that they whom they call hebdomadarit, that 
is, they who keep the week’s (fast), may take food. And when 
these have taken their meal on the Lord’s Day, they do not eat 
until the Sabbath morning after they have communicated in the 
Anastasis, It is for their sake, then, that they may finish their 
fast the sooner, that the Dismissal on the Sabbath at the 


PILGRIMAGE OF ETHERIA (SILVIA). 551 


Anastasis is before sunrise. For their sake the Dismissal is in 
the morning, as I said ; not that they alone communicate, but all 
who are so minded communicate on that day in the Anastasis. 


5. The Fast. 


This is the custom of the fast in Quadragesima: some, when 
they have eaten after the Dismissal on the Lord’s Day, that is, 
about the fifth or sixth hour, do not eat throughout the whole 
week until after the Dismissal at the Anastasis on the Sabbath ; 
these are they who keep the week’s (fast). 

Nor, after having eaten in the morning, do they eat in the 
evening of the Sabbath, but they take a meal on the next day, 
that is, on the Lord’s Day, after the Dismissal from the church 
at the fifth hour or later, and then they do not eat again until 
the Sabbath comes round, as I said above. For the custom here 
is that all who are Aputactitae, as they call them here, whether 
men or women, eat only once a day on the day when they do eat, 
not only in Quadragesima, but throughout the whole year. But 
if any of the Aputactitae cannot keep the entire week of fasting 
as described above, they take a meal in the middle (of the week», 
on the fifth day, all through Quadragesima. And if any one 
cannot do even this, he keeps two days’ fast (in the week) all 
through Quadragesima, and they who cannot do even this, take 
a meal every evening. For no one exacts from any how much 
he should do, but each does what he can, nor is he praised who 
has done much, nor is he blamed who has done less; that is the 
custom here. For their food during the days of Quadragesima 
is as follows :—they taste neither bread which cannot be weighed,} 
nor oil, nor anything that grows on trees, but only water and 
a little gruel made of flour, Quadragesima is kept thus, as we 
have said. And at the end of the week’s (fast) the vigil is kept 
in the Anastasis from the hour of lucernare on the sixth weekday, 
when the people come with psalms from Syon, to the morning of 
the Sabbath, when the Oblation is made in the Anastasis, And 
the second, third, fourth, fifth, and sixth weeks in Quadragesima 
are kept as the first. 


1 See note on p. 503.—Tr, 


552 APPENDIX. 


Vv. 
Hoity WEEK AND THE FESTIVALS AT HASTER, 


1. Saturday before Palm Sunday.—Station at Bethany. 


Now when the seventh week has come, that is, when two 
weeks, including the seventh, are left before Easter, everything 
is done on each day as in the weeks that are past, except that 
the vigils of the sixth weekday, which were kept in the Anastasis 
during the first six weeks, are, in the seventh week, kept in 
Syon, and with the same customs that obtained during the six 
weeks in the Anastasis, For throughout the whole vigil psalms 
and antiphons are said appropriate both to the place and to 
the day. 

And when the morning of the Sabbath begins to dawn, the 
Bishop offers the Oblation. And at the Dismissal the Arch- 
deacon lifts his voice and says: ‘‘ Let us all be ready to-day at 
the seventh hour in the Lazarium.” And so, as the seventh hour 
approaches, all go to the Lazarium, that is, Bethany, situated at 
about the second milestone from the city. And as they go from 
' Jerusalem to the Lazarium, there is, about five hundred paces 
from the latter place, a church in the street on that spot where 
Mary the sister of Lazarus met with the Lord. Here, when the 
Bishop arrives, all the Monks meet him, and the people enter 
the church, and one hymn and one antiphon are said, and that 
passage is read in the Gospel where the sister of Lazarus meets 
the Lord. Then, after prayer has been made, and when all have 
been blessed, they go thence with hymns to the Lazarium. And 
on arriving at the Lazarium, so great a multitude assembles that 
not only the place itself, but also the fields around, are full of 
people. Hymns and antiphons suitable to the day and to the 
place are said, and likewise all the lessons are read. Then, 
before the Dismissal, notice is given of Easter, that is, the 
Priest ascends to a higher place and reads the passage that 
is written in the Gospel: When Jesus six days before the Passover 
had come to Bethany, and the rest. So, that passage having been 
read and notice given of Easter, the Dismissal is made. This 


PILGRIMAGE OF ETHERIA (SILVIA). 553 


is done on that day because, as it is written in the Gospel, these 
events took place in Bethany six days before the Passover ; there 
being six days from the Sabbath to the fifth weekday on iteh: 
after supper, the Lord was taken by night. Then all return to 
the city direct to the Anastasis, and lucernare takes place according 
to custom. 


2. Palm Sunday.—(a) Mass. 


: On the next day, that is, the Lord’s Day, which begins the 
Paschal week, and which they call here the Great Weck. when 
all the customary services from cockcrow until morning have 
taken place in the Anastasis and at the Cross, they proceed on 
the morning of the Lord’s Day according to custom to the 
greater church, which is called the Martyrium. It is called the 
Martyrium because it is in Golgotha behind the Cross, where 
the Lord suffered. When all that is customary has been observed 
in the great church, and before the Dismissal is made, the Arch- 
- deacon lifts his voice and says first: “Throughout the whole 
week, beginning from to-morrow, let us all assemble in the 
Martyrium, that is, in the great church, at the ninth hour.” 
Then he lifts his voice again, saying: “ Let us all be ready to-day 
in Eleona at the seventh hour.” So when the Dismissal has been 
made in the great church, that is, the Martyrium, the Bishop is 
escorted with hymns to the Anastasis, and after all things that 
are customary on the Lord’s Day have been done there, after the 
Dismissal from the Martyrium, every one hastens home to eat, 
vhat all may be ready at the beginning of the seventh hour in 
the church in Eleona, on the Mount of Olives, where is the cave 
in which the Lord was wont to teach. 


(b) Procession in the Evening. 


Accordingly at the seventh hour all the people go up to the 
Mount of Olives, that is, to Eleona, and the Bishop takes his seat 
in the church, where hymns and antiphons suitable to the day and 
to the place are said, and lessons in like manner. And when the 
ninth hour approaches they go up with hymns to the Imbomon, 
that is, to the place whence the Lord ascended into heaven, 


554 APPENDIX. 


and there they sit down, for all the people are always bidden to 
sit when the Bishop is present ; the Deacons alone always stand. 
Hymns and antiphons suitable to the day and to the place are 
said, interspersed with lections and prayers. And as the ~ 
eleventh hour approaches, the passage from the Gospel is read, 
where the children, carrying branches and palms, met the Lord, 
saying: Blessed is He that cometh in the Name of the Lord, and 
the Bishop immediately rises, and all the people with him, and 
they all go on foot from the top of the Mount of Olives, all the 
people going before him with hymns and antiphons, answering 
one to another: Blessed is He that cometh in the Name of the 
Lord, And all the children in the neighbourhood, even those 
who are too young to walk, are carried by their parents on their 
shoulders, all of them bearing branches, some of palms and some 
of olives, and thus the Bishop is escorted in the same manner as 
the Lord was of old. For all, even those of rank, both matrons 
and men, accompany the Bishop all the way on foot in this 
manner, making these responses, from the top of the mount to 
the city, and thence through the whole city to the Anastasis; 
going very slowly lest the people should be wearied ; and thus 
they arrive at the Anastasis at a late hour. And on arriving, 
although it is late, the whole of lucernare follows, with prayer at 
the Cross; after which the people are dismissed. 


3. Monday in Holy Week, 


On the next day, the second weekday, everything that is 
customary is done from the first cockcrow until morning in the 
Anastasis; also at the third and sixth hours everything is done 
that is customary throughout the whole of Quadragesima, But 
at the ninth hour all assemble in the great church, that is, the 
Martyrium, where hymns and antiphons are said continuously _ 
until the first hour of the night, lessons suitable to the day 
and the place are read, interspersed always with prayers. 
Lucernarium takes place when its hour approaches, that is, so 
that it is already night when the Dismissal at the Martyrium 
takes place. When the Dismissal has been made, the Bishop is 
escorted thence with hymns to the Anastasis, where, when he 


PILGRIMAGE OF ETHERIA (SILVIA). 555 


has entered, one hymn is said, followed by a prayer; the 
catechumens and then the faithful are blessed, and the Dismissal] 
is made, 

4, Tuesday in Holy Week. 


On the third weekday everything is done as on the second, 
with this one thing added—that late at night, after the Dismissal 
at the Martyrium, and after the going to the Anastasis and after 
the Dismissal there, then all proceed at that hour by night to 
the church, which is on the mount Eleona. And when they 
have arrived at that church, the Bishop enters the Cave where 
the Lord was wont to teach His disciples, and after receiving the 
book of the Gospel, he stands and himself reads the words of ° 
the Lord which are written in the Gospel according to Matthew, 
where He says: Take heed that no man deceive you. And the 
Bishop reads through the whole of that discourse, and when he 
has read it, prayer is made, the catechumens and the faithful are 
blessed, the Dismissal is made, and every one returns from the 
mount to his house, it being already very late at night. 


5. Wednesday in Holy Week. 


On the fourth weekday everything is done as on the second 
and third weekdays throughout the whole day from the first 
cockcrow onwards, but after the Dismissal has taken place at 
the Martyrium by night, and the Bishop has been escorted with 
hymns to the Anastasis, he at once enters the Cave which is in 
the Anastasis, and stands within the rails; but the Priest stands 
before the rails and receives the Gospel, and reads the passage 
where Judas Iscariot went to the Jews and stated what they 
should give him that he should betray the Lord. And when the 
passage has been read, there is such a moaning and groaning of 
all the people that no one can help being moved to tears at that 
hour. Afterwards prayer follows, then the blessing, first of the 
catechumens, and then of the faithful, and the Dismissal is made, 


6. Maundy Thursday.—(a) Evening Masses. 


On the fifth weekday everything that is customary is done 
from the first cockcrow until morning at the Anastasis, and also 
3 20 


556 APPENDIX, 


at the third and at the sixth hours. But at the eighth hour all 
the people gather together at the Martyrium according to 
custom, only earlier than on other days, because the Dismissal 
must be made sooner. Then, when the people are gathered 
together, all that should be done is done, and the Oblation is 
made on that day at the Martyrium, the Dismissal taking place 
about the tenth hour. But before the Dismissal is made there, 
the Archdeacon raises his voice and says: ‘‘ Let us all assemble 
at the first hour of the night in the church which is in Eleona, 
for great toil awaits us to-day, in this very night.” Then, after 
the Dismissal at the Martyrium, they arrive behind the Cross, 
where only one hymn is said and prayer is made, and the Bishop 
offers the Oblation there, and all communicate. Nor is the 
Oblation ever offered behind the Cross on any day throughout 
the year, except on this one day. And after the Dismissal there 
they go to the Anastasis, where prayer is made, the catechumens 
and the faithful are blessed according to custom, and the 
Dismissal is made. 


(b) Night Station on the Mount of Olives. 


And so every one hastens back to his house to eat, because, 
immediately after they have eaten, all go to Hleona to the church 
wherein is the Cave where the Lord was with His Apostles on 
this very day. There then, until about the fifth hour of the 
night, hymns and antiphons suitable to the day and to the place 
are said, lessons, too, are read in like manner, with prayers 
interspersed, and the passages from the Gospel are read where 
the Lord addressed His disciples on the same day as He sat in 
the same Cave which is in that church. And they go thence at 
about the sixth hour of the night with hymns up to the 
Imbomon, the place whence the Lord ascended into heaven, 
where again lessons are read, hymns and antiphons suitable to 
the day are said, and all the prayers which are made by the 
Bishop are also suitable both to the day and to the place. 


(c) Stations at Gethsemane. 


And at the first cockerow they come down from the 
Imbomon with hymns, and arrive at the place where the Lord 


PILGRIMAGE OF ETHERIA (SILVIA). 557 


prayed, as it is written in the Gospel: and He was withdrawn L 
from them about a stone’s cast, and prayed, and the rest. There 
is in that place a graceful church. The Bishop and all the 
people enter, a prayer suitable to the place and to the day is 
said, with one suitable hymn, and the passage from the Gospel 
is read where He said to His disciples: Watch, that ye enter not 
tnto temptation ; the whole passage is read through and prayer is 
made. And then all, even to the smallest child, go down with 
the Bishop, on foot with hymns to Gethsemane; where, on 
account of the great number of people in the crowd, who are 
tired by the vigils and weak through the daily fasts, and because 
they have so great a mountain to descend, they come very slowly 
with hymns to Gethsemane, And over two hundred church 
candles are made ready to give light to all the people. On their 
arrival at Gethsemane, first a suitable prayer is made, then a 
hymn is said, then the passage of the Gospel is read where the 
Lord was taken. And when this passage has been read there is 
so great a moaning and groaning of all the people, together with 
weeping, that their lamentation may be heard perhaps as far as 
the city. 
(d) Return to Jerusalem. 


From that hour they go with hymns to the city on foot, 
reaching the gate about the time when a man begins to be able 
to recognise another, and thence right on through the midst of 
the city ; all, to a man, both great and small, rich and poor, all 
are ready there, for on that special day not a soul withdraws 
from the vigils until morning. Thus the Bishop is escorted from 
Gethsemane to the gate, and thence through the whole of the 
city to the Cross. 


7. Good Friday.—(a) Service at Daybreak. 


_And when they arrive before the Cross the daylight is 
already growing bright. There the passage from the Gospel is 
read where the Lord is brought before Pilate, with everything 
that is written concerning that which Pilate spake to the Lord 


1 Lat. et accessit, 


558 APPENDIX. 


or to the Jews ; the whole is read. And afterwards the Bishop 
addresses the people, comforting them for that they have both 
toiled all night and are about to toil during that same day, 
(bidding) them not be weary, but to have hope in God, Who will 
for that toil give them a greater reward, And encouraging 
them as he is able, he addresses them thus: “Go now, each one 
of you, to your houses, and sit down awhile, and all of you be 
ready here just before the second hour of the day, that from that 
hour to the sixth you may be able to behold the holy wood of 
the Cross, each one of us believing that it will be profitable to 
his salvation; then from the sixth hour we must all assemble 
again in this place, that is, before the Cross, that we may apply 
ourselves to lections and to prayers until night,” 


(6) The Column of the Flagellation. 


After this, when the Dismissal at the Cross has been made, 
that is, before the sun rises, they all go at once with fervour to 
Syon, to pray at the column at which the Lord was scourged. 
And returning thence they sit for awhile in their houses, and 
presently all are ready. 


(c) Adoration of the Cross. 


Then a chair is placed for the Bishop in Golgotha behind the 
Cross, which is now standing ;! the Bishop duly takes his seat 
in the chair, and a table covered with a linen cloth is placed 
before him ; the Deacons stand round the table, and a silver-giit 
casket is brought in which is the holy wood of the Cross. The 
casket is opened and (the wood) is taken out, and both the wood 
of the Cross and the Title are placed upon the table. Now, when 
it has been put upon the table, the Bishop, as he sits, holds the 
extremities of the sacred wood firmly in his hands, while the 
Deacons who stand around guard it. It is guarded thus because 
the custom is that the people, both faithful and catechumens, 
come one by one and, bowing down at the table, kiss the sacred 
wood and pass on, And because, I know not when, some one is 
said to have bitten off and stolen a portion of the sacred wood, 


1 Mgr. Duchesne says: “I do not understand quae stat nunc,” 


PILGRIMAGE OF ETHERIA (SILVIA). 559 


it is thus guarded by the Deacons who stand around, lest any 
one approaching should venture to do so again. And as all the 
people pass by one by one, all bowing themselves, they touch 
the Cross and the Title, first with their foreheads and then with 
their eyes; then they kiss the Cross and pass through, but none 
lays his hand upon it to touch it. When they have kissed the 
Cross and have passed through, a Deacon stands holding the ring 
of Solomon and the horn from which the kings were anointed ; 
they kiss the horn also and gaze at the ring! . . . short of the 
second! . . . all the people are passing through up to the sixth 
hour, entering by one door and going out by another ; for this is 
done in the same place where, on the preceding day, that is, on 
the fifth weekday, the Oblation was offered. 


(d) Station at Golgotha.? 


And when the sixth hour has come, they go before the Cross, 
whether it be in rain or in heat, the place being open to the air, 
as it were, a court of great size and very beautiful between the 
Cross and the Anastasis; here all the people assemble in such 
great numbers that there is no thoroughfare. The chair is 
placed for the Bishop before the Cross, and from the sixth to the 
ninth hour nothing else is done but the reading of lessons, which 
are read thus: first from the Psalms wherever the Passion is 
spoken of, then from the Apostle, either from the epistles of the 
Apostles or from their Acts, wherever they have spoken of the 
Lord’s Passion; then the passages from the Gospels, where He 
suffered, are read. Then the readings from the prophets where 
they foretold that the Lord should suffer, then from the Gospels 
where He mentions His Passion, Thus from the sixth to the 
ninth hours the lessons are so read and the hymns said, that it 
may be shown to all the people that whatsoever the prophets 
foretold of the Lord’s Passion is proved from the Gospels and 
from the writings of the Apostles to have been fulfilled. And 
so through all those three hours the people are taught that 
nothing was done which had not been foretold, and that nothing 

1 There is here an hiatus in the MS.—Tr. 


2 This is probably the earliest record of the Observance of the “ Three 
Hours.”—Tr. 


660 APPENDIX. 


was foretold which was not wholly fulfilled, Prayers also suit- 
able to the day are interspersed throughout. The emotion shown 
and the mourning by all the people at every lesson and prayer is 
wonderful ; for there is none, either great or small, who, on that 
day during those three hours, does not lament more than can be 
conceived, that the Lord had suffered those things for us. 

Afterwards, at the beginning of the ninth hour, there is read 
that passage from the Gospel according to John where He gave 
up the ghost. This read, prayer and the Dismissal follow. 


(e) Evening Offices. 


And when the Dismissal before the Cross has been made, all 
things are done in the greater church, at the Martyrium, which 
are customary during this week from the ninth hour—when the 
assembly takes place in the Martyrium—until late. And after 
the Dismissal at the Martyrium, they go to the Anastasis, where, 
when they arrive, the passage from the Gospel is read where 
Joseph begged the Body of the Lord from Pilate and laid it 
in a new sepulchre. And this reading ended, a prayer is said, 
the catechumens are blessed, and the Dismissal is made. 

But on that day no announcement is made of a vigil at the 
. Anastasis, because it is known that the people are tired ; never- 
theless, it is the custom to watch there. So all of the people 
who are willing, or rather, who are able, keep watch, and they 
who are unable do not watch there until the morning. Those 
of the Clergy, however, who are strong or young keep vigil there, 
and hymns and antiphons are said throughout the whole night 
until morning ; a very great crowd also keep night-long watch, 
some from the late hour and some from midnight, as he 
are able. 

8. Vigil of Easter, 


Now, on the next day, the Sabbath, everything that is 
customary is done at the third hour and also at the sixth; the 
service at the ninth hour, however, is not held on the Sabbath, 
but the Paschal vigils are prepared in the great church, the 
Martyrium, The Paschal vigils are kept as with us, with this 
one addition, that the children, when they have been baptised 


PILGRIMAGE OF ETHERIA (SILVIA), 561 


and clothed, and when they issue from the font, are led with the 
Bishop first to the Anastasis ; the Bishop enters within the rails 
of the Anastasis, and one hymn is said, then the Bishop says a 
prayer for them, and then he goes with them to the greater 
church, where, according to custom, all the people are keeping 
watch. Everything is done there that is customary with us also, 
and after the Oblation has been offered, the Dismissal is made. 
After the Dismissal of the vigils has been made in the greater 
church, they go at once with hymns to the Anastasis, where the 
passage from the Gospel about the Resurrection is read. Prayer 
is made, and the Bishop again makes the Offering. But every- 
thing is done quickly on account of the people, that they 
should not be delayed any longer, and so the people are dis- 
missed. ‘The Dismissal of the vigils takes place on that day 
at the same hour as with us. 


9. Octave of Easter. 


Moreover, the Paschal days are kept up to a late hour as 
with us, and the Dismissals take place in their order throughout 
the eight Paschal days, as is the custom everywhere at Haster 
throughout the Octave. But the adornment (of the churches) and 
order (of the services) here are the same throughout the Octave 
of Easter as they are during Epiphany, in the greater church, 
in the Anastasis, at the Cross, in Eleona, in Bethlehem, as well 
as in the Lazarium, in fact, everywhere, because these are the 
Paschal days. On the first Lord’s Day} they proceed to the 
great church, that is, the Martyrium, as well as on the second 
and third weekdays, but always so that after the Dismissal has 
been made at the Martyrium, they go to the Anastasis with 
hymns, On the fourth weekday they proceed to Eleona, on the 
fifth to the Anastasis, on the sixth to Syon, on the Sabbath 
before the Cross, but on the Lord’s Day, that is, on the Octave, 
they (proceed to) the great church again, that is, to the 
Martyrium, 

Moreover, on the eight Paschal days the Bishop goes every 
day after breakfast up to EFleona with all the Clergy, and with 


1 ge. Easter Day itself.—Txs, 


562 APPENDIX. 


all the children who have been baptised, and with all who are 
Aputactitae, both men and women, and likewise with all the 
people who are willing. Hymns are said and prayers are made, 
both in the church which is on Eleona, wherein is the Cave 
where Jesus was wont to teach His disciples, and also in the 
Imbomon, that is, in the place whence the Lord ascended into 
heaven, And when the psalms have been said and prayer has 
been made, they come down thence with hymns to the Anastasis 
at the hour of lucerna, This is done throughout all the eight 
days. 


10. Vesper Station at Sion on Easter Sunday. 


Now, on the Lord’s Day at Easter, after the Dismissal of 
lucernare, that is, at the Anastasis, all the people escort the 
Bishop with hymns to Syon, And, on arriving, hymns suitable 
to the day and place are said, prayer is made, and the passage 
from the Gospel is read where the Lord, on the same day, and in 
the same place where the church now stands in Syon, came in to 
His disciples when the doors were shut. That is, when one of His 
disciples, Thomas, was absent, and when he returned and the 
other Apostles told him that they had seen the Lord, he said; 
.“ Except I shall see, I will not believe.” When this has been 
read, prayer is again made, the catechumens and the faithful are 
blessed, and every one returns to his house late, about the second 
hour of the night, 


11. Sunday after Easter. 


Again, on the Octave of Easter, that is, on the Lord’s Day, all 
the people go up to Eleona with the Bishop immediately after 
the sixth hour, First they sit for awhile in the church which 
is there, and hymns and antiphons suitable to the day and to the 
place are said; prayers suitable to the day and to the place are 
likewise made. Then they go up to the Imbomon with hymns, 
and the same things are done there as in the former place. And 
when the time comes, all the people and all the Aputactitae escort 
the Bishop with hymns down to the Anastasis, arriving there at 
the usual hour for lucernarium, So lucernarium takes place at the 
Anastasis und at the Cross, and all the people to a man escort 


PILGRIMAGE OF ETHERIA (SILVIA). 563 


the Bishop thence with hymns to Syon. And when they have 
arrived, hymns suitable to the day and to the place are said there 
also, and lastly that passage from the Gospel is read where, on 
the Octave of Easter, the Lord came in where the disciples were, 
and reproved Thomas because he had been unbelieving. The 
whole of that lesson is read, with prayer afterwards ; both the 
catechumens and the faithful are blessed, and every one returns 
to his house as usual, just as on the Lord’s Day of Easter, at the 
second hour of the night. 


jl 


FESTIVALS OF WHITSUNTIDE. 
1. Hastertide. 


Now, from Easter to the fiftieth day, that is, to Pentecost, no 
one fasts here, not even those who are Aputactitae, During these 
days, as throughout the whole year, the customary things are 
done at the Anastasis from the first cockcrow until morning, 
and at the sixth hour and at lucernare likewise. But on the 
Lord’s Days the procession is always in the Martyrium, that is, 
in the great church, according to custom, and they go thence 
with hymns to the Anastasis. On the fourth and sixth week- 
days, as no one fasts during those days, the procession is in Syon, 
but in the morning; and the Dismissal is made in its due 
order. 


2. The Ascension.—Festival at Bethlehem. 


On the fortieth day after Easter, that is, on the fifth week- 
day—/(for all go on the previous day, that is, on the fourth 
weekday, after the sixth hour to Bethlehem to celebrate the 
vigils, for the vigils are kept in Bethlehem, in the church wherein 
is the Cave where the Lord was born)—on this fifth weekday, 
the fortieth day after Easter, the Dismissal} is celebrated in its 
due order, so that the Priests and the Bishop preach, treating 
of the things suitable to the day and the place, and afterwards 
every one returns to Jerusalem late. 


1 Lat. mesa celebratur. 


564 APPENDIX. 


3. Whitsunday—(a) Morning Station. 


But on the fiftieth day, that is, the Lord’s Day, when the 
people have a very great deal to go through, everything that is 
customary is done from the first cockcrow onwards ; vigil is kept 
in the Anastasis, and the Bishop reads the passage from the 
Gospel that is always read on the Lord’s Day, namely, the 
account of the Lord’s Resurrection, and afterwards everything 
customary is done in the Anastasis, just as throughout the whole 
year. But when morning is come, all the people proceed to the 
great church, that is, to the Martyrium, and all things usual are 
done there; the Priests preach and then the Bishop, and all 
things that are prescribed are done, the Offering being made, 
as is customary on the Lord’s Day, only the same Dismissal ! 
in the Martyrium is hastened, in order that it may be made 
before the third hour. | 


(b) Station at Sion. 


And when the Dismissal has been made at the Martyrium, 
all the people, to a man, escort the Bishop with hymns to Syon, 
‘so that they are in Syon when the third hour is fully come. And 
on their arrival there the passage from the Acts of the Apostles 


is read where the Spirit came down so that all tongues [were 
heard and all men] understood the things that were spoken, 
and the Dismissal takes place afterwards in due course. For 
the Priests read there from the Acts of the Apostles concerning 
this selfsame thing, because that is the place in Sion—there is 
another church there now—where once after the Lord’s Passion 
the multitude was gathered together with the Apostles, and 
where this was done as we have said above. Afterwards the 
Dismissal takes place in due course, and the Offering is made 
there. Then, that the people may be dismissed, the Archdeacon 
raises his voice, and says: ‘ Let us all be ready to-day in 
Eleona, in the Imbomon, directly after the sixth hour,” | 


1 Lat. eadem adceleratur missa. 


PILGRIMAGE OF ETHERIA (SILVIA). 565 


(c) Station at the Mount of Olives 


So all the people return, each to his house, to rest them- 
selves, and immediately after breakfast they ascend the Mount 
of Olives, that is, to Eleona, each as he can, so that there is no 
Christian left in the city who does not go, When, therefore, 
they have gone up the Mount of Olives, that is, to Eleona, they 
first enter the Imbomon, that is, the place whence the Lord 
ascended into heaven, and the Bishop and the Priests take their 
seat there, and likewise all the people. Lessons are read there 
with hymns interspersed, antiphons too are said suitable to the 
day and the place, also the prayers which are interspersed have 
likewise similar references. The passage from the Gospel is 
also read where it speaks of the Lord’s Ascension, also that _ 
from the Acts of the Apostles which tells of the Ascension 
of the Lord into heaven after His Resurrection. And when 
this is over, the catechumens and then the faithful are blessed, 
and they come down thence, it being already the ninth hour, 
and go with hymns to that church which is in Eleona, wherein 
is the Cave where the Lord was wont to sit and teach His 
Apostles. And as it is already past the tenth hour when they 
arrive, lucernare takes place there; prayer is made, and the 
catechumens and likewise the faithful are blessed. 


(d) Night Procession. 


And then all the people to a man descend thence with the 
Bishop, saying hymns and antiphons suitable to that day, and 
so come very slowly to the Martyrium. It is already night 
when they reach the gate of the city, and about two hundred 
church candles are provided for the use of the people. And as it 
is a good distance from the gate to the great church, that is, the 
Martyrium, they arrive about the second hour of the night, for 
they go the whole way very slowly lest the people should be 
weary from being afoot. And when the great gates are opened, 
which face towards the market-place, all the people enter the 
Martyrium with hymns and with the Bishop. And when they 
have entered the church, hymns are said, prayer is made, the 


566 APPENDIX. 


catechumens and also the faithful are blessed ; after which they 
go again with hymns to the Anastasis, where on their arrival 
hymns and antiphons are said, prayer is made, the catechumens 
and also the faithful are blessed; this is likewise done at the 
Cross. Lastly, all the Christian people to a man escort the 
Bishop with hymns to Syon, and when they are come there, 
suitable lessons are read, psalms and antiphons are said, prayer 
is made, the catechumens and the faithful are blessed, and the 
Dismissal takes place. And after the Dismissal all approach the 
Bishop’s hand, and then every one returns to his house about 
midnight, 

Thus very great fatigue is endured on that day, for vigil is 
kept at the Anastasis from the first cockcrow, and there is no 
pause from that time onward throughout the whole day, but the 
whole celebration (of the Feast) lasts so long that it is midnight 
when every one returns home after the Dismissal has taken place 
at Syon. 


4, Resumption of the Ordinary Services. 


Now, from the day after the fiftieth day all fast as is 
customary throughout the whole year, each one as he is able, 
~ except on the Sabbath and on the Lord’s Day, which are never 
kept as fasts in this place. On the ensuing days everything is 
done as during the whole year, that is, vigil is kept in the 
Anastasis from the first cockcrow. And if ib be the Lord’s 
Day, at the earliest cockcrow the Bishop first reads in the 
Anastasis, as is customary, the passage from the Gospel concern- 
ing the Resurrection, which is always read on the Lord’s Day, 
and then afterwards hymns and antiphons are said in the 
Anastasis until daylight. But if it be not the Lord’s Day, 
only hymns and antiphons are said in like manner in 
the Anastasis from the first cockcrow until daylight. Al] the 
Aputactitae, and of the people those who are able, attend; the 
Clergy go by turns, daily. The Clergy go there at first cockcrow, 
but the Bishop always as it begins to dawn, that the morning 
Dismissal may be made with all the Clergy present, except on 
the Lord’s Day, when (the Bishop) has to go at the firs» 


PILGRIMAGE OF ETHERIA (SILVIA), 567 


cockcrow, that he may read the Gospel in the Anastasis. After- 
wards everything is done as usual in the Anastasis until the 
sixth hour, and at the ninth, as well as at lucernare, according to 
the custom of the whole year. But on the fourth and sixth 
weekdays, the ninth hour is kept in Syon as is customary. 


Wil; 


Baptism. 
1. The Inscribing of the Competents. 


Moreover, I must write how they are taught who are baptised 
at Easter. Now he who gives in his name, gives it in on the 
day before Quadragesima, and the Priest writes down the names 
of all; this is before the eight weeks which I have said are kept 
here at Quadragesima, And when the Priest has written down 
the names of all, after the next day of Quadragesima, that is, on 
the day when the eight weeks begin, the chair is set for the 
Bishop in the midst of the great church, that is, at the Martyrium, 
and the Priests sit in chairs on either side of him, while all the 
Clergy stand. Then one by one the Competents are brought up, 
coming, if they are men, with their fathers, and if women, with 
their mothers. Then the Bishop asks the neighbours of every 
one who has entered concerning each individual, saying: “ Does 
this man lead a good life, is he obedient to his parents, is he 
not given to wine, nor deceitful?” making also inquiry about 
the several vices which are more serious in man, And if he has 
proved him in the presence of witnesses to be blameless in all 
these matters concerning which he has made inquiry, he writes 
down his name with his own hand. But if he is accused in 
any matter, he orders him to go out, saying: ‘“ Let him amend, 
and when he has amended then let him come to the bath (of 
regeneration).” And as he makes inquiry concerning the men, 
so also does he concerning the women. But if any be a stranger, 
he comes not so easily to Baptism, unless he has testimonials 
from those who know him, 


568 APPENDIX. 


2. Preparation for Baptism.—Catechisings. 


This also I must write, Reverend Sisters, lest you should 
think that these things are done without good reason. The 
custom here is that they who come to Baptism at this season 
fast for forty days, but first they are exorcised by the Clergy 
early in the day, as soon as the morning Dismissal has been made 
in the Anastasis. Immediately afterwards the chair is placed 
for the Bishop at the Martyrium in the great church, and all 
who are to be baptised sit around, near the Bishop, both men 
and women, their fathers and mothers standing there also. 
Besides these, all the people who wish to hear come in and sit 
down—the faithful however only, for no catechumen enters 
there when the Bishop teaches the others the law. Beginning 
from Genesis he goes through all the Scriptures during those 
forty days, explaining them, first literally, and then unfolding 
them spiritually, They are also taught about the Resurrection, 
and likewise all things concerning the Faith during those days. 
And this is called the Catechising. 


3. ‘* Traditio” of the Creed. 


Then when five weeks are completed from the time when their 
teaching began, the (Competents) then are taught the Creed. 
And as he explained the meaning of all the Scriptures, so does 
he explain the meaning of the Creed; each article first literally 
and then spiritually. By this means all the faithful in these 
parts follow the Scriptures when they are read in church, 
inasmuch as they are all taught during those forty days from 
the first to the third hour, for the Catechising lasts for three 
hours. And God knows, Reverend Sisters, that the voices of the 
faithful who come in to hear the Catechising are louder (in 
approval) of the things spoken and explained by the Bishop than 
they are when he sits and preaches in church, Then, after the 
Dismissal of the Catechising is made, it being already the third 
hour, the Bishop is at once escorted with hymns to the Anastasis, 


1 Lat. acctpient simbolum. 


PILGRIMAGE OF ETHERIA (SILVIA), 569 


So the Dismissal takes place at the third hour. Thus are they 
taught for three hours a day for seven weeks, but in the eighth 
week of Quadragesima, which is called the Great Week, there 
is no time for them to be taught, because the things that are 
[described] above must be carried out.} 


4. ‘“* Redditio” [Recitation] of the Creed. 


And when the seven weeks are past, [and] the Paschal week 
is left, which they call here the Great Week, then the Bishop 
comes in the morning into the great church at the Martyrium, 
and the chair is placed for him in the apse behind the altar, 
where they come one by one, a man with his father and a woman 
with her mother, and recite the Creed to the Bishop. And when 
they have recited the Creed to the Bishop, he addresses them 
all, and says: ‘‘ During these seven weeks you have been taught 
all the law of the Scriptures, you have also heard concerning 
the Faith, and concerning the resurrection of the flesh, and 
the whole meaning of the Creed, as far as you were able, being 
yet catechumens. But the teachings of the deeper mystery, 
that is, of Baptism itself, you cannot hear, being as yet catechu- 
mens. But, lest you should think that anything is done without 
good reason, these, when you have been baptised in the Name 
of God, you shall hear in the Anastasis, during the eight Paschal 
days, after the Dismissal from the church has been made. 
You, being as yet catechumens, cannot be told the more secret 
mysteries of God.” 


5. Mystic Catechisings. 


But when the days of Easter have come, during those eight 
days, that is, from Easter to the Octave, when the Dismissal 
from the church has been made, they go with hymns to the 
Anastasis, Prayer is said anon, the faithful are blessed, and 
the Bishop stands, leaning against the inner rails which are in 
the Cave of the Anastasis, and explains all things that are 
done in Baptism. In that hour no catechumen approaches the 


1 ie. the Holy Week services.—Ts. 


570 APPENDIX. 


Anastasis, but only the neophytes and the faithful, who wish to 
hear concerning the mysteries, enter there, and the doors are 
shut lest any catechumen should draw near. And while the 
Bishop discusses and sets forth each point, the voices of those 
who applaud are so loud that they can be heard outside the 
church. And truly the mysteries are so unfolded that there is 
no one unmoved at the things that he hears to be so explained. 

Now, forasmuch as in that province some of the people know 
both Greek and Syriac, while some know Greek alone and others 
only Syriac ; and because the Bishop, although he knows Syriac, 
yet always speaks Greek, and never Syriac, there is always a 
Priest standing by who, when the Bishop speaks Greek, inter- 
prets into Syriac, that all may understand what is being taught. 
And because all the lessons that are read in the church must be 
read in Greek, he always stands by and interprets them into 
Syriac, for the people’s sake, that they may always be edified. 
Moreover, the Latins here, who understand neither Syriac nor 
Greek, in order that they be not disappointed, have (all things) 
explained to them, for there are other brothers and sisters 
knowing both Greek and Latin, who translate into Latin for 
them. But what is above all things very pleasant and admirable 
-here, is that the hymns, the antiphons, and the lessons, as well 
as the prayers which the Bishop says, always have suitable 
and fitting references, both to the day that is being celebrated 
and also to the place where the celebration is being made, 


VITI. 
DEDICATION OF CHURCHES. 


Those are called the days of Dedication when the holy church 
which is in Golgotha, and which they call the Martyrium, was 
consecrated to God; the holy church also which is at the 
Anastasis, that is, in the place where the Lord rose after His 
Passion, was consecrated to God on that day. The dedication 
of these holy churches is therefore celebrated with the highest 
honour, and also because the Cross of the Lord was found on this 
same day. And it was so ordained that, when the holy churches 


PILGRIMAGE OF ETHERIA (SILVIA). 571 


above mentioned were consecrated, that should (also) be the day 
when the Cross of the Lord had been found, in order that the whole 
celebration should be made together, with all rejoicing, on the 
self-same day. Moreover, it appears from the Holy Scriptures 
that this is also the day of Dedication, when holy Solomon, 
having finished the House of God which he had built, stood 
before the altar of God and prayed, as it is written in the books 
of the Chronicles. 

So when these days of Dedication are come, they are kept 
for eight days. And people begin to assemble from all parts 
many days before ; not only Monks and Aputactitae from various 
provinces, from Mesopotamia and Syria, from Egypt and the 
Thebaid (where there are very many Monks), and from every 
different place and province—for there is none who does not 
turn his steps to Jerusalem on that day for such rejoicing and 
for such high days—but lay people too in like manner, both men 
and women, with faithful minds, gather together in Jerusalem 
from every province on those days, for the sake of the holy day, 
And the Bishops, even when they have been few, are present to 
the number of forty or fifty in Jerusalem on these days, and with 
them come many of their Clergy. But why should I say more? 
for he who on these days has not been present at so solemn a 
feast thinks that he has committed a very great sin, unless some 
necessity, which keeps a man back from carrying out a good resolu- 
tion, has hindered him. Now on these days of the Dedication 
the adornment of all the churches is the same as at Haster and 
at Epiphany, also on each day the procession is made in the 
several holy places, as at Easter and at Epiphany. For on the 
first and second days it is in the greater church, which is called 
the Martyrium. On the third day it is in Eleona, that is, the 
church which is on that mount whence the Lord ascended into 
heaven after His Passion, and in this church is the Cave wherein 
the Lord used to teach His Apostles on Mount Olivet. But on 
the fourth day ... 


572 APPENDIX, 


NoTe TO PAGE 75. 

We must, however, mention here the Liturgy of the Apostolic Tradition 
of Hippolytus, otherwise known as the Egyptian Church Order (Appendix 6), 
since this book has, not by reason of its origin, but by the use subsequently 
made of it, very real ties with Egypt. The Liturgy in question has given 
occasion to many divergencies of opinion: Cf. P. Batiffol, Revue biblique, 
1916, p. 23. The Anaphora opens with a Commemoration of the Incarnation, 
thus omitting the Thanksgiving to God the Father and the Sanctus. Quite 
recently the remains of another liturgical text were found on the fragments 
of three leaves of papyrus, and published by Dom de Puniet, Revue benedictine, 
vol. xxyi. 1909, p. 34 ef seg. See also for the same text a still more recent 
work by Th. Schermann, Der liturgische Papyrus, von Dér Balyzeh (Texte 
und Unters., vol. xxxvi. fasc. 1°). In this doctrine the narrative of the 
Institution of the Eucharist is preceded by an Hpiclesis. Perhaps there 
may have been another at the end; the fragmentary state of the papyrus 
prevented this from being ascertained with certainty. 


Note To Page 88. 

Mr. W. ©. Bishop in the Journal of Theological Studies, vol. xiii. 1912, 
points out the resemblances which appear to him to connect the African 
with the Mozarabic Rite. These resemblances do not strike me. They 
would be more marked, were they not counterbalanced by certain clearly 
Roman traits, as apparent in the Liturgy of the Mass as the other parts of 
the Use. The Roman origin of the African Use is to be presumed, seeing the 
constant relations which existed between Rome and Carthage. 


Nore To Pace 113. 

This is no longer the case. Dom G. Morin has recently described 
(Revue bénédictine, vol. xxvii. 1910, p. 41. Of. vol. xxviii. 1911, p. 297) a 
book of this type from a MS. at Wurzburg. The same learned writer had 
previously drawn attention (Revue benedictine, vol. vii. 1890, p. 416, et vol. 
viii. 1891, p. 481) to two very ancient Lectionaries corresponding respectively 
to the Uses of Capua and Naples. The rubrics of these books were sub- ~ 
sequently published by him in vol. i. of Anecdota Maredsolana, at the end of 
a Lectionary of Toledo, called the Liber Comicus. This appellation is derived 
from the word Comes, often used to designate a Lectionary. We find it 
employed in this sense in a document as early as 471, viz. the Charta 
Cornutiana (Liber pontif., vol. i. p. cxlvii. a, 1. 49). Dom Morin has also 
pointed out the existence in the Library at Schlestadt of a Lectionary in 
uncials of cir. 700 (Etudes, vol. i. p. 440). To these books which are earlier 
than the Carolingian Comes, or at all events independent of it, we must add 
two very ancient collections of Lections to be found in the Bobbio Missal 
and in that of Monte Cassino (see infra, note to p. 125). 


Note To Pace 115. 


In certain circumstances the antiphon was repeated in the Psalm itself, 
either after every second verse or even after each verse. This is the case 


APPENDIX. 573 


in the Venite exultemus at the invitation at Mattins, and in the canticle 
Nune dimittis sung during the distribution of the candles on February 2nd. 


Page 122, end of note 2. 


Mr. H. A. Wilson published in 1915 a new edition of the Gregorianum 
(The Gregorian Sacramentary under Charles the Great, London, Bradshaw 
Soc.) following the same MSS. (Vat. Reg. 337 and Ottob. 313) which had 
been used by Muratori, with the help of one of the Cambrai MS. (No. 164) 
belonging to the latest years of Charlemagne and directly derived from the 
copy of Pope Adrian and not from the revised copy corrected and supple- 
mented by Alcuin. We shall, however, do well to consult, as far as the 
paleography is concerned, the volume of Adolf Ebner, Quellen und Forschungen 
zur Geschichte und Kunstgeschichte des Missale Romanum im Mittelalter—Iter 
italicum, Freiburg im Breisgau, 1896, particularly pages 373-394; also the 
article by Edmund Bishop, On some Early MSS. of the Gregorianum, in 
Journal of Theological Studies, 1903, 


Norte TO Page 125. 
34 The Gregorian Sacramentary. 


Dom André Wilmart, in the Revue bénédictine, 1909, pp. 281-300, has 
drawn attention to and described a palimpsest of Monte Cassino (No. 271) 
which contains a number of leaves in uncials, the remains of a Gregorian 
missa written circa 700, and consequently about a century earlier than that 
of Adrian. This MS. comprised the Epistles and Gospels, and was; therefore, 
a complete missal. 

It reproduces also summarily the prayers and rubrics of the Gregorian 
Sacramentary, as edited by Muratori. Most of the Canon in it is preserved. 
The Chapel of St. Andrew in the Lateran is mentioned in it, which leads 
us to suppose that the original from which this missal was copied was not 
older than Pope Honorius. The MS. is too fragmentary to permit of our 
discovering whether the later alterations made under Leo II., Sergius and 
Gregory II. were contained in it or not. It is impossible therefore to deter- 
mine the precise moment of the Gregorian tradition to which these precious 
fragments bear witness; but they certainly constitute the earliest testimony 
which we as yet possess. Tor a detail known to Aldhelm in the Gregorian 
Canon of his time, about 700, see Revue bénedictine, 1910, p. 515, and 1911, 
p. 90. 


Norte To Page 127. 

For a long time regarded as lost, the triple Sacramentary of Gerbert was 
found by Dom Cagin in the Municipal Library (c. 43) of Ziirich (Revue des 
bibliothéques, 1899, p. 364 and ff.). Mr. Bannister has published (Journal of 
Theol. Studies, vol. ix. p. 398) a fragment of a Gelasian MS. (Paris, 9488) of 
the same type as the MS. of St. Gall. The hand is Anglo-Saxon, and the 
MS. to which this fragment belonged appears to have been written in the 
North of Hagland. 


574 | APPENDIX. 


Nore To Pace 153 (ADDITION To NOTE 2). 


Arnobius the Younger, Letter to Gregoria, c. 5, published by Dom 
Morin, Etudes, vol. i. p. 391. Of. particularly the work of Dom Wilmart in 
the Revue bénédictine, 1911, p. 367. Dom Wilmart was able to arrange more 
skilfully than Mone had done, the order of the leaves of the old Gallican 
book and asserted that there are in all, not eleven, but only seven masses. 


Pace 155. ; 

Even should the authenticity of this heading be contested, it could not 
detract from the value of the document, regarded as the expression of 
Gallican ritual. Whether it comes from the pen of St. Germain or from 
that of another Merovingian clerk cannot affect its importance in the use 
here made of it. 


Nore To PaGE 157, 

There is reason to connect with the Bangor Antiphonary the liturgical 
collection of which we have six leaves left in the MS. F. iy. 1 of the Turin 
Library, published by W. Meyer in Nachrichten, Gottingen (Philol. Hist.), 
1903, p. 163 and ff. 


Nore To Pace 168. 

The suppression was not, however, complete. Besides the exceptions 
already mentioned, others may be found in the Roman Comes, published by 
Dom G. Morin, Revue béenédictine, vol. xxvii. 1910. In the time of Charle- 
-magne, the Masses of the Vigil and the night of Christmas still had the three 
Lections. 


Page 176, note 1. 
Mr. Edmund Bishop has collected and classified the variants of the 
most ancient and best authenticated MSS. (Journal of Theol. Studies, vol. iv. 
1903, p. 555). 


Note To Page 180. 
The Commemoration of the Living and the Dead in the Canon. 

The incoherence of this part of the Roman Canon has, however, been 
much exaggerated. In my opinion, all that we can say is, that the formulary 
of the Memento of the living may be easily detached from its surroundings ; 
this commemoration of persons who are offering the sacrifice, or for whom it 
is offered, may appear adventitious—interpolated between the Te igitur and 
the Communicantes. Perhaps we have here traces of a use in which this 
Commemoration may at first have been read from a special text, before: it 
was incorporated in the Canon. It would be particularly incongruous to 
seek a place for it after the Epiclesis, immediately preceding the Memento 
of the departed: for in that case it would constitute a repetition of the Nobis 
quoque. The word etiam in the Memento of the departed seems indeed to 
indicate a co-ordination with the Memento of the living: it was no doubt 


APPENDIX. 575 


introduced after the latter had found a place in the Canon; but co-ordina- 
tion does not apply juxtaposition; the two Mementos, similar in form, are 
united in spite of the prayers that separate them. But, although similar in 
form, the two Commemorations have by no means the same import. The 
first deals with those persons who at the actual moment are offering the 
sacrifice, or at any rate are present at it; it asks for them both spiritual 
and temporal blessings, without direct or special reference to the life to 
come; the second, on the contrary, deals with the future life only; it is 
exclusively occupied with the departed, at the beginning with those already 
dead (Memento) and then with those who later on will join their ranks 
(Nobis quoque). Hence there is between the two Mementos a fortuitous and 
merely external resemblance. 


Note ro Page 183. 


The “ Apostolic Tradition” of Hippolytus (Appendix 6) also mentions 
the third element of this beverage. 


Note For Pace 200. 

Another Litany of the same kind appears in the Officia per Ferias of 
Alcuin (P. L., vol. ci. p. 560); W. Meyer has called attention to this 
neglected but interesting text (Nachrichten, Gottingen, 1912, p. 87); Edm. 
Bishop also noticed it (Journal of Theol. Studies, vol. xii. p. 407). The 
document bears as its title in the MS. (col. 106): Deprecatio quam papa 
Gelasius pro universali ecclesia constituit canendam esse. 

I should not place more confidence in this title than in that of Canon 
papae Gelast, which figures in the Stowe Missal (see supra, p. 156), although 
Edm. Bishop takes it seriously. His principal argument is based on the 
expression qui huic ecclesiae praeficerunt catholicae, used to denote the 
departed Bishops; he connects it with the title of Hpiscopus Ecclesiae 
Catholicae assumed by the Popes from a particular date onwards, and con- . 
cludes from this that the Litany must be Roman. But I have shown (Hist. 
ancienne de I Eglise, vol. iii. p. 666) that this designation is not peculiar to 
Rome, and that it was used wherever the presence of a dissident Community 
obliged the Catholic Bishop to be distinguished from a Novation, Donatist, 
Arian or other colleague. 


Note TO Pace 208. 

In the Proceedings of the Bib. Arch. Soc. 1908, p. 255, Mr. W. E. Crum has 
published an ivory diptych, from some site in Egypt not yet ascertained, but 
contemporary with the Arab invasion. The Liturgical formulas written on 
it have been examined in the Byzantinische Zeitschrift, vol. xviii. 1909, p. 625; 
and also in the Journal of Theological Studies, vol. xi. 1910, p. 67, by Edm. 
Bishop. 

Note on keeping Christmas and Epiphany. 
(Page 259, continuation of note 3). 
Eventually this older use and the Roman custom which Jerome and his 
followers had vigorously upheld, came into conflict. Juvenal, Bishop of 


576 APPENDIX. 


Jerusalem (424-458), accepted the date of the 25th December, following 
doubtless the example of Cyril of Alexandria; this is clear from a con- 
temporary homily (of Basil of Seleucia?) (Migne, Pat. Gr., vol. Ixxxv. p. 469). 
The ancient use finally, however, reasserted itself. Cosmas Indicopleustes 
(Pat. Gr., vol. lxxxviii. p. 197), writing at Sinai, cir. 535, expressly witnesses 
to the fact, and we have no ground to suppose him to be mistaken. In the 
seventh century the homilies of the Patriarch Sophronius prove that the 
two Festivals were again kept distinct. 


Pace 272 (addition to note 3). 

The Festival of the Annunciation was introduced at Ephesus about the 
year 500 by Bishop Abramius, who followed in this the example of certain 
monastic Churches of Palestine. The fact is vouched for by Abramius 
himself in a homily on the Hypapanti, published in 1911 at Turiev (Dorpat) 
by Michael Krascheninnikov, in the Acts of the University of that town. 


Nore To PaGE 298. 

There were at that time seven distinct scrutinies, none of which took 
place on a Sunday. According to some documents it might appear that the 
scrutinies were at first three in number only, and took place on the 3rd, 4th, 
and 5th Sundays in Lent. 

At the beginning of the sixth century the vir illustris Senarius asks of 
John, deacon of Rome, quare tertio ante Pascha scrutinentur infantes (Migne, 
P. L., vol. lix. p. 401); the Gelasian Sacramentary contains, at the 3rd, 4th, 
and 5th Sundays in Lent, the rubrics pro scrutiniis pro scrutinio IL, pro 
scrut.; finally the Naples Capitulary of the eighth century (Aneed. Mared., 
_ vol. i. pp. 427, 428) shows, at these same Sundays, indications quando 
psalmi (?) accipiunt, quando orationem accipiunt, quando symbolum accipiunt. 

It is, however, difficult to admit that the ritual of the scrutinies had 
grown more complex between the sixth and seventh and up to the eighth 
centuries. By then it would be used merely for infants, and everything 
would tend to simplify, and not to develop it. This presents a problem ~ 
for solution. 


Note to Pace 305, 
Cf, Revue bénedictine, vol. xxviii. p. 304. 


Note To PaGE 306. 

The words unde unxisti reges, sacerdotes et prophetas are found as early 
as the “ Apostolic Tradition” of Hippolytus, in one of the formulas of that 
document. (Cf. Appendix 6), Hauler, p. 108. The addition of the Martyrs 
to this enumeration betrays an interpolation; in reality, the three categories, 
Kings, Priests, and Prophets, refer to actual facts mentioned in the Old 
Testament; the anointing of Martyrs is an imaginary anointing. 


PaGE 368. 


In the fifth century, however, we see by a text of Arnobius the 
Younger (P. L., vol. liii. p. 485; cf. Morin, Hitudes, vol. i. p. 361), that the 
acclamation Dignus et justus was still in use. 


LN DEX. 


A 


Abrenuntio, the, or Renunciation of Satan 
(which see), 304, 332 
in the Eastern Rite, 329, 331 
in the Gallican Rite, 324 
Abyssinian Liturgies, 81 
Accubita, 473 
Acolytes, 299, 344, 345, 352, 366, 458, 469 
Adaeus and Maris, SS., Liturgy of, 70 
Adauctus and Felix, SS., 136 
Adoration of the Cross. See Cross 
Ad communionem, 187 
Adrian, St., Church of, 124, 479. See 
also Sacramentary. See also Pope 
Africa, Church of, appeals to Milan, 35 
bishops wear pallium, 385 
dedication of virgins in, 422 
Agape, 49, 231 
Agnus Dei, 150, 186, 257, 470, 484 
Ajus in Gallican Mass, 191 
Albania, 29 
Albano, Bishop of, 362 
Alb, 381 
Aicuin, 104, 121, 129, 253 
Alexandria, 16, 17, 24, 241, 243 
Use of, 54, 79, 230, 232, 332, 335 
Liturgy of, 75, 82 
Bishop of, 18, 23, 378 
computation of Easter at, 237 
Alleluia, 114 
in the Roman Mass, 167, 168 
in the Gallican Mass, 196, 204, 206 
at ordination, 359 
in the Ordines, 456, 472 
Alphabet, ceremony of, 409, 417 
Altar— 
cloth, 205 
linen, 205, 306 
blessing of, 406, 413 
washing of, 406 
cross, 406 
lustration of, 410 
anointing of, 410 
Amalarius, 104, 147 
Amand, St., ordo of, 149, 455 
Ambo, 114, 169, 353 


Ambrose, St., 32 e¢ seq., 36, 93, 95, 105, 
442 


De Mysteriis of, 316 
introduces antiphonal chanting, 115 
his name in the Canon, 159 
on Virgins, 421, 422, 423 
on marriage, 432 
Ambrosian (Milanese)— 
Rite, 88, 105, 245, 285 
identical with Gallican, 88 
Eastern influence in, 93 
liturgical books, 160 
Sacramentaries, 160 
Antiphonaries, 160 
Canon, 177, 178 
Liturgy, 88, 173, 177, 190, 191, 192, 
193, 194, 195, 198, 204, 205, 206, 207, 
208, 212, 213, 214, 215, 217, 218, 220, 
222 1223, 224220, 1220, B27 
Ammianus Marcellinus, 260 
Amphibalum (or chasuble), 381 
Amulae (phials of wine), 173, 459 
Anagolagium, 456 
Anamnesis (commemoration of Christ), 
meaning of, 61 
in the Nestorian Liturgy, 70 
in the Roman Mass, 181 
Anaphora, the, 68, 70, 81, 110, 176 
in the Nestorian liturgies, 70 
the Roman, 176, 178 
of Bishop Sarapion, 75, 82 
of St. Basil, 80 
of St. Cyril, 81 
of St. Gregory Nazianzen, 81 
Anastasia, St., 2654 
Anastasis, Church of, 491 
Anchorites, 419 
Aucyra, Council of, 20 
Andrew, St., 283 
Annotinus, 482 
Annunciation, Festival of, 272, 
Virgin, the Blessed 
Anointing. See also Chrism and Chris 
matio, 333 
of catechumens, 304, 317, 331 
blessings of oil for, 305 
at baptism, 330, 335 


See 


578 


Anointing (continued)— 
at confirmation, 314, 325, 330 
of the hands at ordination, 370, 372, 
875 


7 
of the hands in the Gallican Rite, 132, 
870, 872, 875, 378 
of altar at dedication, 411 
of church, 406, 412 
Anointing of the sick, 305 
with saliva, 304, 317, 832 
Anthem, 116 
Antioch, 16, 19 
councils and synods at, 20 
centre of influence of Greek Empire, 
21 
wane of, 25 
Use of, 54 
Patriarch of, 65, 66 
ecclesiastical influence of, 71 
antiphonal chanting introduced at, 114 
Bishop of, 23 
Bishop of, Fabius, 344 
Bishop of, Sarapion, 19 
keeping of Easter at, 237 
Antiphonary (Antiphonarium), 116 
sent by Pope Paul to Pepin, 102 
of Bangor, 157, 225 
hymn from, 226 
Antiphon (Anthem), 114 e¢ seg., 187 
in the Gallican Mass, 190 
at the post Evangelium, 205 
at dedication of church, 406, 410 
at Matins, 492 
Apostolic Constitutions, 56, 57, 216, 525 
Liturgy of, 64, 201, 202 
chanting described in, 113 
Gloria in excelsis in, 166 
Litany in, 200 
on fasting, 243 
Festival of St. Stephen in, 267 
on baptism, 327 
on ordination, 376 
on penitents, 436 
‘** Apostolic Tradition” of Hippolytus, 
57, 179, 294, 335, 524, 526, 572, 575, 576 
Aputactitae, 502, 513, 514, 518, 551 
Aquileia, Council of, 31 
early see of, 30, 34, 37, 88 
liturgy of, 88, 94 
Metropolitan of, 41, 372, 374 
Archiparaphonista, 349 
Arianism among the Goths, 29 
at Milan, 36, 93, 94 
among the Suevi, 97 
influence of, in baptismal formularies, 
324, 325 
and confirmation, 340 
Arles— 
origin of ecclesiastical province of, 32 
Church of, 34, 91 


INDEX. 


Arles (continued)— 
vicariate of, 38 
the Statuta of, 350, 366 
bishops of, 39, 219, 385: 
wear pallium, 386 
St. Hilary of, 487 | 
See also Cesarius of Arles 
Armenia— 
Church in, 26, 27 
Liturgy of, 73, 74, 168 
Christmas not observed in, 259, 266 
Ascension Day, 240, 491, 515 
blessing of beans on, 183 
Ascetae, 78, 284, 419, 449. 
Ash Wednesday, 428, 438 
Ashes, sign of penitence, 438, 444 
at dedication of a church, 410 
Asia (Roman province of)— 
Churches of, 16 
bishops of, 19 
diocese of, 24, 26 
Paschal Rite in, 237 
Athens, Synod of, 71 
Augustine of Canterbury, St., 45 
consecrated by Bishop of Lyons, 91 
St. Gregory’s letter to, 99 
his successors mentioned in the Me- 
mento, 157, 210 
pallium given to, 385, 390 
Augustine of Hippo, St., 174, 260, 271, 
281, 285, 298, 802, 309, 377 
Autun, Church of, 151 
Bishop of, 385 
St. Leger, Bishop of, 152 
Auxentius, 93 
Ave Maria, 540 


See Confessor 


B 


Bacea, 463 
Bags, linen, for carrying the Hosts, 185, 
352, 461 
Bangor, Antiphonary of, 157 
hymn from, 226 
Baptism, 292, 308, 331 e¢ seq., 3387, 567 
Tertullian describes, 334 
according to Roman Use, 294 
according to Gallican Use, 316, 320 
in the Eastern Church, 327 
preparation for, 298, 568 
divesting of garments at, 312, 324, 330 
immersion at, 313, 325, 330, 831, 332 
Chrism used at, 312 
white robe at, 314, 315, 326, 561 
lay, 337 
by heretics, 358 
at Jerusalem, 512, 518, 560, 567 
in the Apostolic Tradition of Hippo- 
lytus, 532 


INDEX. 


Bari, Exultet of. See Exultet 

Barnabas, St., tomb of, 27 

Basil, St., Liturgy of, 72, 73, 80 

Basilidians, the, 259 

Beans, 183 

Bede, the Ven., 100, 291 

Bee, eulogy of, 253 

Benedict Biscop, 100 

Benedicite, the, in the Gall. Mass, 195, 
196 


Benedictine Rule, 100, 452 
Benediction— 
of fonts, 257, 311, 337 
at Communion in Gall. 
222 
of milk and honey, 183, 315 
of ashes, 438 
of beans and grapes, 183 
of oil for anointing sick, 183 
of the holy oils, 305, 336 
of the holy oils in Gallican Rite, 320 
of objects used in worship, 413 
of the Paschal candle, 252 e¢ seq. 
of the new fire, 250, 256 
of water at baptism, 324 
of water in the Gallican Liturgy, 321 
at marriage, 429, 431 
Benedictus, or ‘* prophecy ” in the Galli- 
can Mass, 191, 193 
Bethany, 491 
station at, 503, 504, 552 
Bethlehem— 
Basilica of, 491 
station at, 497, 513, 546 
festival at, 515, 563 
Matins originated at, 448 
Bishops, 8, 359, 372, 376 
Bobbio Sacramentary or Missal, 145, 158, 
159, 193, 194, 195, 213, 274, 275, 279, 
316, 319, 320, 321, 324, 325, 326, 327, 
430, 441, 572 
Boniface, St., 100, 101 
letter to, from Pope Zacharias, 102, 
250 
Borgian Fragments, 81 
Britain, 31, 32 
Church of, 42, 43, 44 
method of keeping Easter in, 239 
liturgical books in, 120, 156 
liturgy of, 88 
Easter fires in, 250 


Mass, 102, 


C 


Cexsarea (in Cappadocia), 24, 71 

Cesarea (in Palestine), 18 

Cesarius, St., Bishop of Arles, 39 
his Homilies, 129, 197, 326 
receives palliwm, 384 


579 


Calamarium, 462 
Calendars, 289 
of Carthage, 133, 276, 283, 290 
Philocalian, 258, 260, 261, 277, 283, 
290, 291 
of Polemius Silvius, 276, 278 
of Tours, 290 
Cambuta (or Gallican crozier), 397 
Camelaucum (head-covering), 396 
Campagus (shoes of clergy), 395, 476 
Cancellum (chancel), 458, 462, 492, 493 
Candle. See Tapers 
Paschal, 251, 252 
Canon, the, 110 
Roman, 176 et seq. 
resemblance of Roman 
Eastern and Greek, 183 
names in, 343 
consecratory, in ordination, 356 
co-operation of priests with celebrant 
in, 175 
Cantatorium, 116 
Capitulary (Synaxary), 112 
Capitularies— 
of Capua, 273 
of Naples, 273, 275 
Capsa, 205, 249 
Cara Cognatio, 278 
Caralis, Bishop of, 30 
Cardinales presbiteri, 470 
Carnival (Sunday of), 245 
Carthage, 16, 17, 22, 30, 339 
Council of. See Councils 
orders of clergy at, 344 
Calendar of, 289 
Casula, or chasuble, 381 
Cata [= kard], 492 
Catecheses (Catechising), 298, 320, 519, 
520, 521, 569. See also St. Cyril 
Catechumenate, the, 292, 331 
rites of, 295 
in the Gallican Use, 152, 317 
Catechumens, 58, 79, 171, 292, 317 
dismissal of, 83, 85, 171, 297 
dismissal of, in the Gallican Mass, 
202 
dismissal of, obsolete, 83, 202 
Celibacy, 451 
Cemetery— 
chapels, 401 
stations at, 139 
Cena pura, 442 
Censer— 
(swung), 163, 412, 416 
(thimiamasterium), 457 
Cerne, Book of, 104, 122 
Chaldean Nestorians, 69 
Chalice-— 
benediction of, 413 
used at ordination, 352 


Canon to 


580 


Chants, the, 113 
books of, 116 
in the Roman Mass, 167 
for the Communio, 225 
in the Hours, 452 
Charismata (supernatural gifts), 48, 333 
Charlemagne, 105, 120, 121, 452 
his admonitio generalis, 103, 104 
his name in the Ordines Romani, 150 
Charta Cornutiana, 572 
Chasuble (casula), 381. 
Paenula, 394 
China— 
Church in, 28 
Chlamys (the military), 379 
Chrism, use of, 306, 312, 314, 315, 323, 
469 
in the Eastern Rite, 330, 533 
at dedication of church, 406, 413, 416 
Chrismatio, or unction, 330, 333, 341. See 
also Chrism and Anointing 
Christian communities, origin of, 7 
Christian hierarchy. Sce Hier: archy 
Christmas, 257 et seq., 265, 293, 497, 574 
Mass for, 189, 265 
festivals after, 2658, 546 
Chrodegang, St., aes 
Chrysogonus, St., 
Chrysostom, St. Toh, 37, 56, 258, 436, 
450 


See Planeta and 


Liturgy of, 72 

preaches in Lent, 246 

on Christmas, 258 

Homilies of, 56, 391, 450 
Church, early government of, 8, 342 
Churches, local, 11 e¢ seq. 

national, 23, 26, 71 

buildings, 399 
Circumcision (Octavus Domini), Feast of, 


73 
Clausum Pascha, 134 
Clement of Alexandria, 259, 447 
Clement, St., of Rome, 50, 51, 52 
Colatorium, 460 
Collecta, 167 
Collectio post precem, 201 
Colligere plebem, 167 
Colobus (? colobum colobium), 379, 382 
Columba, St., 43 
Columbanus, 'St., 100 
Comes Orientis, 21 
Commiztio, the, 85, 184, 187, 221, ae 
Communion— 
in the Roman Mass, 186 
in the Gallican Mass, 224 
Hymn from Bangor Antiphonary, 226 
fasting, single exception to, 248 
at home, 249 r 
first, 292, 315, 327 
in Eastern Rite, 330 


INDEX. 


Communion (continued) — 
antiphon for, 116, 187 
post, 188 
in Gallican Mass, 227 
Competents, or candidates for baptism, 59, 
83, 293, 298, 328, 331 
in the Eastern Church, 328, 518 
Compline, 449 
Confession (of sin), 435, 437 
Confessor. 
(an ascetic), 142, 173, 284, 420 
Confirmare, 462, 484 
Pat (Consignatio), 292, 314, 320, 
7 


various names for, 340 
prayer at, 314 
in Gallican Rite, 320, 326 
by heretics, 340 
by priests, 338 
Confractorium, 220 
Consignatio, or signing, 314, 315, 833 
337, 340. See also Cross, sign of, and 
Confirmation 
Consignatorium, 314, 470 
Constantiniana (Church), 469 
Constantine, the Emperor, 274, 491, 496, 
498, 546, 547 
Constantinople, position of its bishops, 
» 2d 
Patriarchate of, 26, 28 
influence of, 42 
Liturgy of, il, 86 
Contestatio (Preface in the Gallican Rite), 
110, 158, 213 
Contestatio (in Baptismal Rite), 822 
Continentes, 417, 451 
Corinth— 
Church of, 49 
Bishop of, 385 
Cornelius and Cyprian, SS., 136 
Cornu de quo reges unguebantur, 510 
Corona, 461 
Coronation, nuptial, 432 
Corporal, 205, 460 
Councils— 
Agde, 96, 245, 319, 437, 438, 445, 506 
Ancyra, 20 
Antioch (341), 20, 436 
Aquileia, 31, 33, 34 
Ariminum, | See Rimini 
Arles, 339 
Braga (561), 98, 391 
oy 78), fe 


” 


rd), 3 
Carthage (30%), “35, 119, 248, 337 
” ’ 35 
a (407), 119 
h of, 132 
CalZhyth (Chelsea), 403 
Chalcedon, 24, 25, 65, 79, 80, 83 


INDEX. 


Councils (continued)— 
Chalon-sur-Sadne (650), 91 
Clichy (627), 91 
Constantinople (381), 24, 340 
” (553), 41 
(680), 65 
Elvira, "93, 231, 232, 240, 285, 326 
Epaone, 202, 338, 445 
Ephesus (431), 26, 27, 265, 280 
Gerona (517), 96, 98 5 289° 
Hippo (393), 22, ’35, 297 
Iconium, 19 
Laodicea, 71, 230, 246, 820 
Lyons (517), 198, 203, 445 
Macon (581), 286, 294 
Milan (451), 31, 36 
Nica, 22, 23, 29, 237, 242, 339, 391 
Orange, 338 
Orleans, 1st BLD) 289, 407 
4th (541), 245 
Paris (614), 91 
Pseudo-Silvestrian, 350 
Rimini ee healt hk 36, 93 
Rome, 30, 40, 150, 3 
Saragossa (380), Jeo 
00), 423 
Syria, i in, 18 
Tarragona, in the province of, 294 
Toledo, Ist (400), 33, 337 
», 8rd (589), 221, 269 
, 4th (633), 156, 222, 372, 392, 
397, 398, 442 
y» 10th (656), 269 
Tours (567), 219, 274, 276 
Trent, 428, 430 
Trullo, in, 67, 272, 340 
Turin, 34 
Tyre, 274 
cay Ist (442), 337 
<ichaice (529), 165, 192, 197, 208 
Valencia, 445 
Vannes (cir. 465), 96 
Creche (Praesepe), 268 
Creed— 
In the Mass, 84, 172 
Recitation of, at baptism, 170, 301, 305, 
319, 324, 328, 332, 526. See Redditio 
symboli and T'raditio symbolt 
Cross— 
sign of, 60, 306, 533 
on catechumens, 296, 299, 300, 318 
on font, 312 
in baptism, 325, 331 
in confirmation, 314 
at dedication of church, 410, 416, 
417 


made with particles of Host, 219 
on altar, 406 
in procession, 474, 480 
telics of, 482, 510 


\ 
| 
H 


581 


Cross (continued)— 
Adoration of, 234, 248, 468, 482, 510, 
558 


sanctuary of, at Jerusalem, 491, 557 
festivals of the, 274, 570 
Invention of the, 133, 151, 274, 522 
Exaltation of the, 130 
Crown, marriage, 433 
Crozier, 397 
Cubiculum (pontifical), 482 
Cyprian, St., 178, 284 
Cyprus, Bishops of, 26 
Cyril, St., of Jerusalem— 
Catecheses of, 55, 56, 298, 327, 328 
description of anointing at baptism by, 
330 


Dacius, 92 

Dalmatia, 41 

Dalmatic, the, 382, 457, 476 
sent to Gap, 382 

David, 266, 269 

De cognitione Baptismi, 316 

De Officiis, 316 

De Sacramentis, 316 

Deacon, John the, 296, 381 

Deaconesses, or widows, 330, 342 et seq., 

76 


Deacons, 8, 170, 173, 457 
institution of the Seven, 10, 161, 169, 
196 
ordination of, 353 
(Gallican), 368 
(Eastern), 376 
order of, 342 
Greek, 381, 391 
of Arles, 382 
dress of, 382, 383, 395 
Deaconries, 150, 161, 479 
Dedication— 
of churches, 273, 276, 280, 283, 399, 
478, 485, 486, 487, 522, 570 
Roman Rite, 403 
Gallican Rite, 407 
of that of Tyre, 400 
of virgins, 419, 427 
Deer, book of, 157 


| Defensor (civitatis), 12 


(regionarius), 459 
Departed, Memento of, 182, 5778. See 
Memento 
Depositio, 284, 401, 416. See Relics 
Deusdedit, Archdeacon, epitaph of, 170 
dhomus (tomus) , 462 
ee Pome of the Apostles), 52, 


Didascatta of the Apostles, 56, 57 


582 


Dies unctionis, 320 

Dimma, book of, 157 

Dioceses, Episcopal, 11 

civil, 24 

Diocletian’s rulers of civil dioceses, or 
vicars, 24, 36 

Dionysius Exiguus, 238 

Diptychs, recitation of, 84, 85, 180, 181, 
208 


consular, 386 
Doctor (ecclesiastical), 13 
audientium, 436 
Doctrine of the Apostles, 
Dominical, 224 
Dominicum, the, 400 
Domumceellae, 509 
Domus ecclesiae, 400 
Donation of Constantine, 385 
Donatists, 260, 339 aes 
Doorkeepers (or vergers, ostiarit), 344, 
846, 364. See also Mansionarius 
Dormitio, Festival of, 272 
Dowry, delivery of, 429 
Doxology, 116 
form in Spanish use, 190 


See Didache 


Easter— 
baptisms at, 308 
computation of, 286-239 
_Tables for finding, 238, 262 
Octave of, 513, 514 
method of keeping, 239, 287 
Roman Ordo for the 3 days before, 
481 
at Jerusalem, 503, 513, 515 
candle, 251, 252 
Easter Eve, ceremonies on, 250, 303, 308, 
320, 468, 483, 512, 550 
Ordo for days after, 472 
Ebdomadarii, 502 
Ecphonesis, ecphony, 118, 176 
Edessa, 19, 69 


Effeta, the (Ephphatha), 303, 817, 318, 
332 


Ego conjungo vos, 430 

Egyptian Liturgical Papyrus, 572 

eicitur, 493 

Einsiedeln, MS. of, 481 

Elect, the (candidates for baptism), 293, 
299, 300, 308, 312. See also Competents 

Eleona (Mount of Olives), 491, 498, 505, 
518, 528 

Ember Days, 282, 285, 286 

ordinations at, 353 
Enceniae, 522 
energumens, 59, 83 


INDEX. 


England— 
conversion of, 44, 98 
Roman Liturgy brought into, 98 
Ennodius, 253, 280 
Eortae (Quadragesimae), 500 
Ephesus, 282 (Bishop of), 24 
liturgy of, 90 
Council of, 26 
Ephphatha. See Effeta 
Epiclesis— 
meaning of, 61, 110 
in Alexandrine Liturgy, 77, 82 
the Roman, 177, 181 
in the Gallican Mass, 217 
Epiphany, the, 108, 257, 260, 286, 287, 
293, 294, 491, 497, 546 
Episcopium, 150 
Epistle, the (in the Mass), 167, 195 
Epitaphs— 
of cantors, 170 
of a deaconess, 342 
of a confessor, 420 
of an archdeacon, 170 
Etheria, pilgrimage of (Peregrinatv 
Etheriae), 115, 229, 230, 243, 247, 
248, 259, 272, 274, 327 et seg., 449 
extract from, 490 et seq., 541 et seq. 
Ethiopia, Church in, 28, 80 
Ethnarch, 9 
Eucharist— 
Justin Martyr’s description of, 49 et seq. 
early description of, 57 
days for celebration of, 230 et seq. 
on Maundy Thursday, 247 
catechumens excluded from, 297. See 
also Mass 
Encheria, 541 
Euchologion, or Prayer Book— 
Byzantine, 72, 110 
of Sarapion, 75, 78, 79, 330, 376, 377 
Eudoxus, 71 
Eunomians, 825 
Euphemia, St., 133, 136 
Evangelary, 112 
Exorcism— 
of catechumens, 296, 299, 303, 317 
of competents, 328, 518 
at baptism (Gallican), 322 
of water at dedication, 405 
of salt, 296 : 
Exorcists, 299, 344, 346, 349, 3 
Exultet, 254 
Exultet of Bari, 259, 537 


F 
Fasting— 
days of, 228, 231, 232, 241, 285 
calendar of, 290 


INDEX. 


Fasting (continued)— 

in Apostolic Constitutions, 243 

at Jerusalem, 499, 501, 502, 518 

before Baptism, 334 

Irenzus on, 240 

Communion, single exception to, 248 

See also Superpositio yqunti 

Feasts or festivals— 

Jewish, 235 

movable, 235 

immovable, 257 

after Christmas, 265 

of the Apostles, 277, 281 

of Martyrs, 283, 501 

octaves of, 285, 287 
Feet- washing at baptism, 326, 332 
Felicissimus and Agapitus, SS., 


1386 
Felix and Adauctus, SS., 133 
Fermentum (portion of Host reserved 
from previous Mass), 163, 184 
Firmata oblata, 477 
First fruits, 183 
Flabellum, or fan, use of, 60 © 
Flagellation, column of, 510, 588 
Flammeum, 433 
Flectamus genua, 109, 474, 483 
Fons (vessel used at Mass), 460, 462 
Fonts, blessing of, 257, 311, 337 
iniraculously filled, 320 
Fraction of the bread, 63 
in the Eastern Liturgy, 85 
in Roman Canon, 184 
by the Presbyterium, 185 
in the Gallican Mass, 218 
Frankish Church, 32, 44 
sovereigns, relations with their bishops, 
40, 103, 372 
Frankish Liturgy, 104 
bishops receive pallium, 386 
Friday, 228, 549 
Funeral services, 401 
Fuscae planetae, 468, 473 


133, 


G 


Gallican Liturgy, 83, 94, 114, 189-227 
Gallican oe 151-160 
Gallican Use, 24 

the origin of, 86, 90 et seq. 

oriental features i in, 92 

views with regard to the, 95 

fusion with Roman Use, 96 

abolished by Pepin, 102 

books of, 151, 158, 189 

peculiarity of, preserved by Domini- 

cans, 204 

pallium in, 389 

Gallicinium, 448 


583 


Gaul, Church of— 
metropolitan system introduced into, 


b 
disputes in Church of, 34 
bishops of, appeal to Milan, 34, 35, 37 
union with Breton Church, 43 
influenced by Milan, 94 
Gelasian Sacramentary. 
tary 
Genevieve, St., 155 
Georgia, Church of, 29, 72 
Ge of Auxerre, St. (Mass of), 152, 
53 
Germain of Paris, St.— 
letters of, 155 
his description of Gallican Mass, 189, 
319, 381, 384, 392 
Gervasius and Nazarius, SS., 92 
Gery, St., 
Be hice 508, 546 
Gildas, 370, 378 
Gimellares, 484 
caret in excelsis, the, 166, 192, 265, 439, 
in the Easter Mass, 257 
at ordination of Pope, 363 
Gloria Patri, 116, 190 
Good Friday, 172, 234, 241, 248, 442, 
467, 481, 482, 509, 557 
date of, 263 
Gospel, 544 (in Mass), 58, 167, 196 
Gospels— 
imposition of the, 362, 375, 376, 378 
Traditio of the, 301 
Goths— 
origin of Church among the, 29 
wars of, 137 
Gothic— 
Calendar, 289 ‘ 
bishop at the Council of Nicza, 29 
Gradual (origin of), 114 
in the Roman Mass, 167, 169 
Gradus, 114, 169 
Grapes, 183 
Grecum vinum, 4 
Greek language LD of), 302, 316, 355 
Gregorian Sacramentary. See Sacra- 
mentary of Adrian, 573 
water, 406 
Gr egorianum, 573 
Gregory, St. (the {lluminator), 28 
Gregory (the Great). See under Popes 
Sacramentary of, 120, 273, 573 . 
his name in the Canon, 130, 139 
alters the place of the Pater Noster, 
150, 184 
adds Hance igitur to the Canon, 176 
Mass of the Presanctified attributed 
to him, 72 
Gregory, St., Nazianzen, Liturgy of, 80 


See Sacramen- 


584 


Gregory, St., of Nyssa, 265 
Gregory, St., of Tours, 134, 196, 288, 290, 
321, 322, 415 


H 


Hadrian (Pope), Sacramentary of. See 
Adrian (under Popes) and Sacramen- 
tary 

Hail Mary, 540 

Hair shirt for penitents, 437, 438 

Hance igitur, 139, 176, 180 

in Stowe Missal, 156 

Hands, consecration of, 

Helisachar, 104 

Heretics— 

reconciliation of, 338 
baptism by, 338 et seq. 

Hierarchy (Christian), 8, 19, 343, 344. 
See also Ordination 

Hieronymian Martyrology, 101, 265, 267, 
273, 274, 275, 276, 290, 291 

Hilary. See Popes 

Hilary of Africa, 174 

Hilary of Arles, 437 

Hippo— 

Council of, 35, 393 
Augustine, Bishop of. See Augustine 

Hippolytus, Bishop, 258, 262, 334 

Hippolytus and Pontianus, SS., 136 

Holy Cross. See Cross 

Holy Ghost, manifestation of, in Primi- 
tive Church, 48 

Holy Innocents, festival of, 268 

Holy Saturday. See Easter Eve 

Holy water, 312, 404, 406, 407 (for 
lustration, 410) 

Holy Week, 234, 241, 247, 465, 481 

at Jerusalem, 243, 247, 329, 503, 506, 552 
Wednesday in, 172, 234, 555 

Homily. See Sermon 

Honey, 315, 330, 333, 335, 336 

Host, the— 

bags for, 185, 352 
arrangement of the particles of, 219 
in the Irish Church, 220 
Hours, the Canonical, 446, 450 
influence of Benedictine Rule on, 452 
at Jerusalem, 492 
Hymnus, use of word, 174 
at the Procession of the Oblation, 84 
at the Communio, 225 
at dedication of church, 413 
of Prudentius, 447 
absence of, 452 
at Jerusalem, 492 


I 


Illatio (the Preface), 110, 213 
Imbomon, 491, 505, 508, 513, 516, 556 


See Anointing 


INDEX. 


Immersion (baptismal), See Baptism 
Immolatio, 110, 213 
Imposition (of hands)— 
at exorcism and in baptism, 296, 299, 
3800, 303, 314, 331, 333, 337 
at confirmation, 326, 335, 340 
in penitence, 437 
at ordination, 356, 369, 371, 375, 377 
of ashes, 438 
of the Gospels (which see) 
Incense, use of, 163, 255, 478, 482 
at Jerusalem, 495, 544° 
Presi of church, 408, 411, 412, 
16 
cross of grains of, 412 
Indulgence, ceremony of, 442 e¢ seq. 
Infantes, 268, 512 
Ingressa, 190. See also Introit 
Innocentes, 268 
Insufflation, or breathing on, 296, 306, 
307, 312, 317, 319, 328, 331 
Introit, "116, ‘117, "163, "190 
various names for, 190 
omitted, 439 


Invention of the Cross. See Cross 
Invitatory, 360 
Invocation. See Epiclesis 


Ireland— 
missionaries from, 98 
Church of, 43, 45 
baptism in, 294, 326, 332 
liturgy of, 88, 98 
use of diptychs i in, 209 
Host in the Liturgy, 220 
method of keeping Easter, 239 
liturgical books of the, 156 
Easter Eve fires in, 250 
Italy, Lombardic conquest in, 41 
Southern, sees of, 30 
early Christian communities in, 15 
Northern, few sees in, 31 
Ite Missa est, 64, 188, 471 
variants of, 227 


Jacobites, 65, 66 

James, St., Feast of, 265, 266 

Jerusalem, 5, 7, 14 
Patriarchate of, 27 
Juvenal, Bishop of, 27 
baptismal rites at, 329 
Churches at, 491 
offices at, 274, 490 et seq., 541 et seg. 
Latin catechumens at, 521 

Jesuyab III., 70 

Jewish communities, 1 et seq. 
pret 235, 236 
Liturgy, 4 


INDEX. 


Jewish communities (continwed)— 
Sabbath, 47 
Temple-worship, 46 

John, Abbot of Ravenna, 120 

John Baptist, St., 133, 271 
oratory of, at the Lateran, 310 

John, St., Evangelist, 151, 265, 266, 281, 

282 


Joseph, St., 267 

Judices, 463 

Julian the Apostate keeps Epiphany, 260 

Justiniana Prima, Bishop of, receives 
pall, 385 

Justin Martyr— 

description of Eucharist by, 49, 50, 53, 

284 


K 


Kiss of Peace, 59, 60, 84, 163, 184, 207, 
211, 464 (and Collect accompanying), 
212, 224, 376 (at ordination, 357) 

in the East, 376 

Kissing the altar, 163, 464, 468 

Kissing the Cross, 510 

Kissing the Gospel, 458 

Kyrie Eleison, 58, 106, 164, 165, 192, 227, 
359, 489, 472, 481, 493 

relic of the Post-Gospel Litany, 198 


L 


Landulf, 105 
Lateran (called Episcopium, and later 
Patriarchium), 150 
Basilica, 362, 458 
description of Baptistery of, 309 
Easter baptisms at, 311, 315 
Monastery at, 452 
in the Roman Ordo, 481-484 
Laudes, chant at procession, 205, 206 
in the Mass, 208 
Lauds, Office of, 448, 449 
Laurence, St., 136, 284 
Law, Christian emblem of, 302 
Lazarium (House of Lazarus), 491, 498, 
503, 513 
Lebhar Breac, 204 
Lectionary, the, 112, 572 
of Luxeuil, 134, 154, 195, 269, 274, 275, 
279, 442 © 
Lectio prophetica, 193 
Lections, the, 57, 112 
in the Roman Mass, 167 
in the Gallican Mass, 194, 195 
at baptism, 308 
in the Hours, 452 
injunction to silence before, 170 


585 


Lections (continued) — 
of first page of St. Matthew, 301 
Lectors, or readers, 343, 846, 364, 376 
Leger, St., 151, 152 
Lent, or Quadragesima— 
observance of, 241, 548 
at Milan, 245 
preparation for baptism during, 332 
services in, 168, 193 
at Jerusalem, 499, 518 
Leon, Antiphonary of, 1604 
Leonian Sacramentary. See Sacramentary 
Leontius, Bishop, 114, 115 
Liber Comicus, 160a, 320, 572 
Liber diurnus, 363, 404 
Liber ordinum, 160A, 217, 816, 319, 320, 
327, 363, 369, 407, 442 
Liber Pontificalis, 128, 163, 180, 281, 391 
Liber Sacramentorum, 110, 111, 126, 175, 
176 
Litany, 59, 106 
at the Mass, 164, 198, 200 
during baptism, 315 
of the Saints, 164 
at Milan, 198 
in the Sacramentary of Biasca, 198 
in the Ordines, 474, 478 
at Rome, 298 
for the crops, 287 
on Rogation Days, 289 
at ordination, 357 
at dedication of church, 405, 409 
at the ceremony of Indulgence, 442 
said by the higher clergy only, 450 
Diaconal, 60, 62, 87, 111, 165 
Liturgy— 
four principal types of, 55 
of Abyssinia, 81 
of SS. Adaeus and Maris, 70 
Alexandrine, the, 75-82 
Ambrosian, 88, 193, 198, 215, 217 
of Apostolic Constitutions, 64 
of Aquileia, 88 
Armenian, 73, 74, 168 
of St. Basil, 72, 73, 80, 82 
Byzantine, 71, 72, 82, 168. See Con- 
stantinople, infra 
of St. Chrysostom, 72, 201 
of Constantinople, 60, 72, 201. See 
Byzantine, supra 
Coptic, of St. Basil, 80 
Coptic, of St. Cyril, 80-82 
Coptic, of St. Gregory (Nazianzen), 80 
Frankish, the, 104 
Gallican, 55, 154 (which see) 
Greek, of St. James, 59, 67 
of St. Mark, 80, 81 
Mozarabic, 88, 105, 119, 193, 217, 256 
Roman, 87. See Mass 
Suevic, the, 97, 98 


586 INDEX. 
Liturgy (continued)— Mass (ones 
Syriac, of St. James, 59, 68 the Byzantine, 72 


Syrian, 55, 65, 82 
of Toledo, 103 
of the Twelve Apostles, 81 
Liturgies— 
Oriental, 64 
Syriac, 68, 69 
Nestorian, 70 
Coptic, 80 
Fragments of (Borgian), 81 
Syro-Byzantine, 85 
Liturgical Prayer of St. Clement, 50 
Love Feast, 49 
Lucernarium, or Lucernaria, 448, 450 
at Jerusalem, 493 
Lyons, Church of, 90, 101, 222, 348 
Primacy of, founded by Gregory VII., 
91 


Council of, 203 
Formularies of Benediction in Church 
of, 101 


M 


Maccabees, Festival of, the, 276 
Mafortium, 467 
Magnificat, at Baptism, 316 
Malabar, Church in, 28 
Maida, 488 
Manicheans, 176 
Mansionarius, 347, 463, 471, 474, 477, 
479. See also Doorkeepers 
Maphrian, 69 
Mappula, the, 383, 384 
(saddle-cloth, or mappulum), 396 
Maria Maggiore, Santa, 316 
night Mass at, 265. See alsc 497 
stational Mass at, 353 
Maronites, 66 
Marriage, Christian, 428 
crowns, 429, 432 
pagan, 433 
Martyrium, Basilica of, 450, 491, 496 et 


See 
Martyrology, 289, 291 

the Hieronymian, 282, 290 
Martyrs— 

festivals of, 283, 501 

relics of. See Relics 
Mary (the Blessed Virgin). 
Mass— 

original aspect of, 49 

in the East, 46 et seq. 

the Roman, 161 

the Gallican, 189 

at Jerusalem, 450, 492, 495, 497, 546 

of the Prothesis, 83 

of the Presanctified, 68, 72, 234, 248, 

249, 443 


See Virgin 


the stational, 161, 244 
Ordo of, 150 
the Chrismal, 305 
at marriages, 429 
midnight, 265, 497 
three on Christmas Day, 265a 
of St. Leger, 152 
at reconciliation of penitents, 439 
dedicatory, 414. See also Eucharist 
Masses in honour of Martyrs, 136 
Masses published by Mone, 153 
Matins, 447, 448, 492 
Maundy Thursday, 218, 234, 247, 248, 
251, 252, 439, 465, 481 
evening Masses on, 247, 507, 555 
Canon for, 218 
the Chrismal Mass on, 305 
the end of penance, 437, 439 
Mauritania, 18 
Sitifensis, 22 
Mediana, 243 
Melchisedec (in the Mass), 176, 177 
Melchites (Greek)— 
their liturgy, 65-67, 72, 80 
Memento (or Great Supplication), 179 
for the Departed, 574, in the Stowe 
Missal, 156, 209 
godparents mentioned in, 180, 300 
in the Roman Mass, 182, 574 
position of, in Nestorian liturgies, 70 
Messina, Bishop of, receives pall, 385 
Metz— 
(Church of), 102 
Sacramentary of Drogo, Bishop of, 487 
Michael, St., 136, 276 
Milan— 
early date of, 30, 31 
Council of (451), 31 
peculiar position of, 32, 36, 93 
Councils at, 36 
appeals to, 34-36 
Auxentius, Bishop of, 93 
Use of, 88, 94, 95, 104, 285, 318, 326 
consecration of Metropolitans, 372 
pall sent to Bishop of, 385 
Milanese. See Ambrosian 
Miles, 530 
Milk and honey— 
administered after first Communion, 
315, 330, 333, 335, 336 
blessing of, 183 
Miserere, the— 
at dedication of church, 410 
Missa, 492. See Mass 
Missa, i.e, dismissal, 491, 542 
of se catechumens, 83, 171, 202, 


of the penitents, 171, 203, 445 


INDEX. 


Missal— 
origin of the word, 112 
the Bobbio (which see) 
earliest Gregorian, 57? 
the Stowe, 156, 225 
Litany in, 199 
recitation of diptychs in, 209 
Host divided in, 220 
oblation in, 204 
benediction in, 223 
Missa acta est in, 227 
Missale Francorum, 134 
ordination rites in, 351, 363, 367, 374, 
408 
Velatio Virginum in, 424 
Missale Gallicanum Vetus, 152, 426 
Missale Gothicum, 134, 151, 277, 316, 321, 
322 
description of Mass in, 189 
Epiphany office from, 108 
Missale of Reichenau, 153 
Mithras, 261 
Mitre, 368, 396 
Mixed Chalice— 
in Byzantine Liturgy, 85 
in Roman Mass, 174 
in the Gallican Mass, 205 
not used in Armenia, 74 
Monazontes, 449, 492, 497, 522 
Monks, 417 
Monophysites, the, 65, 69, 80, 84, 340 
Monothelites, 65 
Montanists, 241 
Mozarabic, Liturgy, 88, 105, 119, 1604, 
190, 191, 192, 193, 194, 195, 196, 204, 
205, 206, 207, 208, 212, 213, 214, 216, 
217, 219, 220, 221, 222, 223, 224, 225, 
227, 246, 541 
Missal, 119, 133, 251 
ceremony of Indulgence in, 442 
Mulierum (pars), 462 
Mulling, book of, 157 
Musivum, 498 
Mysterium (oratio post), 217 


N 


Natale, 234 
Natalis invicta, 261 
Neophytes, 315, 826, 327 
white garments of, 314, 315 
Nestorians, 28, 69 
Liturgy of, 70 
Nicza, Council of, 22, 23, 27, 29, 539 
Nicene Creed, 221 
Nicopolis, Bishop of, receives pall, 385 
Nobis quoque, 182 
Nomenclator, 148 
Nomes, 13 


587 


None (office of), 447, 449, 450, 492 
Notarai, 15 

Novatians, 339 

Nubia, Church of, 28 

Numidia, 18, 22 


O 


er (loaves, or hosts), 175, 184, 185, 


arrangement of, 219 
Oblation, the— 
in the Roman Mass, 173 
in the Gallican Mass, 204 
procession of, 84, 204 
Oblationarius, 457, 460, 471, 482 
Octavas Domini. See Circumcision 
Offerenda, 206 
fertorium (chant at the Oblation), 173, 
174, 187, 206 
Offertory, 174 
Officium (Mozarabic, for Christmas), 190 
Oils, 304, 319, 331, 336 
Opening of the Ears, 301. See Traditio 
symboli 
Operatio, 492, 494 
Orarium, the (or stole), 390, 394, 477 
Orate Fratres, 109, 176 
Orders, minor, 343, 364 
Ordination, 342 
at Rome, 352 (minor Orders) 
of deacons, 353 
of priests, 353 
of bishops, 359 
of Pope, 362 
later ceremonies of, 350 
in the Gallican rite, 363 
of deacons, 368 
of priests, 370 
of bishops, 372 
in the East, 376 
Ordines Romani, the, 146, 161, 351 
from the Abbey of St. Amand, 149, 
351, 455 
on the seven regions, 345 
on vestments, 383, 390 
on dedications, 405 
on penitents, 438 
Ordo, 111 
of the Stational Mass, 150 
Baptismi, 294 
Oremus, 109, 172 
Orient, Episcopate of, 21, 24, 26 
Oriental Liturgies, 64 
Ostia, Bishop of, 262, 384, 339 
Ostiarii. See Doorkeepers 


2Q 


588 


Led 


Pactisi (wine), 473 

Paenula, or Planeta, 379, 382 

Palestine, provinces of, 27 

Palla, 205, 461 

Pallium, the Papal, 380, 384, 389, 391, 

392, 895 

use of, at Mass, 388 
earliest English picture of, 390 
classical, the, 386 
Linostimum, 383 
of the Bishops of Gaul and Spain, 388 
the nuptial, 432 


Palm Sunday (Dies Palmarum), 247, 504, 
[553 


Pamelius of Bruges, 177 
Pannonian provinces, sees in, 31 
Papa, 199. See Pope 
Paranymfa (priest), 477 
Paraphonistae, 472 
Parthenae, 449, 492 
Parvi (= pauci), 522 
Paschal controversy, 236 
Pastilli, 463 
Pater Noster, the, in the Liturgy, 62, 150 
in the Eastern Liturgy, 85 
in the Roman Mass, 184 
in the Gallican Mass, 221 
in the Ambrosian Rite, 222 
in Mass of the Presanctified, 249 
traditio of, 802 
in East, 330 
Patriarchates, 23, 26-28, 66, 67, 69, 71, 
72, 74, 80 
Patriarchium, 150. 
Patrick, St., 43 
Paul, Apostle, Feast of, 265, 266, 277, 
279, 281 
Paul of Samosata, 339 
Pauperes, 474 
Pedilavium. See Feet-washing 
Penitents, reconciliation of, 435 
dismissal of, 59, 83, 171, 202 
Pentecost, 236, 240, 515 
Pepin, 102, 103, 104 
Per quem haec, 182 
Peregrinatio (of Etheria, which see) 
Persia, Church in, 28, 69 
Peter, St.— 
festivals of, 265, 266, 277 
Natale Petri de Cathedra, 277, 279 
staff of, 398 
chains of, 280 
Confessio of, 385, 391 
pignora of, 402 
Peter and Paul, SS., 277 
Peter the Fuller, 26 
introduces the Creed in the Mass at 
Antioch, 84 
Petersburg (synod of), 71 


See Lateran 


INDEX, 


Philip of Heraclea, Passion of, 260 
Philip and James, SS., 282 

Philocalian. See Calendar 

Phrygia, 11, 262 . 

Phrygian cap, 396 

Pignora of saints, 402, 413 

Pisinni, 493 

Planeta, the, or paenula, 379, 880, 381, 


382, 406, 457, 480. See Fuscae 
planetae 

Podium, 305, 466 

Polemius Silvius. See Calendar 


Pope— 
meaning of term, 199 
position of, 30, 38 
relations of, with Milan, 32 et seq. 
officiates at Easter baptisms, 311 
dress of, 382, 383, 393, 396 
Patriarch of West, 41 
ordination of, 362 
bishops ordained by, 359 
reconciles penitents, 439 
See also Rome 

Popes— 
es (Sacramentary of), 120 et seq., 


Alexander II., 165, 539 

Benedict VIII., 172 

Boniface I., 362 

Boniface II., 362 

Boniface IV., 124 

Callixtus, 444 

Celestine, 115, 171, 197, 265, 390 

Clement I., 50, 180 

Cletus, 180 

Conon, 397 

Constantine, 395 

Cornelius, 29, 344, 346 

Damasus, 33, 95, 170, 362 

Fabian, 844 

Felix IV., 389 

Gelasius, 128, 347, 390. See Sacramen- 
tary of 

Gregory I., The Great, 72, 99, 104, 109, 
120-125, 150, 160, 170, 171, 176, 197, 
272, 288, 881, 382, 385, 390, 395, 404 

Gregory II., 124, 130, 246 

Gregory IV., 147 

Gregory VII., 91, 105, 539 

Hadrian. See Adrian 

Hilary, 140, 180, 310, 314 

Honorius, 573 

Innocent I., 37, 87, 101, 181, 212 

Innocent III., 398 

John III., 282 

Julius, 282 

Leo. I., 27, 124, 171, 176 
i Homilies of, 233 
a Festival of, 124 

Leo II., 124 


INDEX. 589 


Popes (continued) — 
Leo III., 289 
Liberius, 347, 348, 422 
Linus, 180 
Martin, 395 
Miltiades, 290 
Nicholas, 393, 428, 433 
raul, 10 
Pelagius I., 219, 282, 390 
Sergius, 144, 150, 186 
Silvester, 382, 396 
Simplicius, 137 
Siricius, 347, 432 
Stephen I., 133, 136, 141, 267, 339 
Symmachus, 166, 382, 384, 388 
Telesphorus, 166, 240, 284 
Vigilius, 97, 385, 403, 407 
Vitalian, 99 
Xystus (Sixtus) I., 240, 284 
Xystus III., 140, 171, 265, 280, 290, 309 
Zacharias, 101, 250, 251, 382 
Zosimus, 38, 39, 132, 140, 252, 347, 351 
Porto, Bishop of, 362 
Praeconium paschale, 111, 253 
Praesepe. See Creche 
Prayer, 46 
example of, given by St. Clement, 50 
three forms of, in early Church, 106- 
110 
invitatory, 107-109 
collective, 106 
of Consecration in Roman Mass, 175 
of Bishop Sarapion, 75 
eucharistic, 60, 109, 176 
in the Gallican Mass, 213 
at ordination, 356, 358, 361 
of ‘‘ the Faithful,” 172, 173 
in the Gallican Mass, 198 
of the Praeconium, or Bidding Prayer, 
173 
Communicantes, 180 
for troublous times, 137 
for catechumens, 296 e¢ seq. 
at baptism, 311, 321 
for Good Friday, 108 
at consecration of a church, 411 
at reconciliation of penitents, 439 
for the sovereign, 131, 256 
for the State, 135, 139 
post precem, 201 
at the canonical hours, 446 
Super Oblata, 85,175. See Secreta 
Te igitur, 179 
Presanctified, Liturgy of the, 72 
Presentation, Feast of (i.e. Purification 
5 : eit Virgin Mary), 271, 479, 


Pridie (oratio post), 217 
Priest penitentiary, 436 
Priests, 8, 353, 370 


Primates, 22 
Primati, 462, 473 
Prime (hour of), 448 
Primicerius, 348, 349, 462 
Primiciarius, 148 
Primus scholae, 456 
Priscillianism, 33 
Procedere, 491 
Procession— 
before Mass, 83, 162 
Gallican Rite, 190 
on Palm Sunday, 247, 505 
of the oblation, 84 
in the Gallican Mass, 203 
to and from baptistery, 316 
at Constantinople, 416 
at dedication of church, 405, 410 
at night, 517 
Procumma (wine), 473 
Profuturus, 97, 98 
‘* Prophecy,” or Benedictus, 191 
Prophetiam (oratio post), 193 
Prothesis, 83 
Protopaschites (Audiens), 238 
Provinces, ecclesiastical, 18, 27 
Prudentius, 447 
Psallere (to go up), 458 
Psalmulus, 196 
Psalmus gradualis, 114 
Psalmus responsorius, 58, 118, 114, 167, 
234 
Pseudo-Ambrose, De Sacramentis, 117 
Purification. See Presentation 


Q 


Quadragesima. See Lent 
Quarantain, 244 
Quartodecimans, 237, 262 
Quartus de Schola, 456, 462 
Quinquagesima, 244, 246 
Quintana parte, 517 

Qui pridie, 178, 181, 215 


R 


Ravenna, early date of see (Classis), 30, 
1, 
imperial residence, 36, 404 
Roll of, 144 
blessing of Paschal candle at, 252 
mosaics at, 383, 393, 395 
bishops of, wear pallium, 384, 385, 389, 
393, 394 | 
clergy of, 397 
Readers. See Lectors 
Reconciliation of heretics, 338 
of penitents, 435 


590 


Redditio symboli, or recitation of the 
Creed, 305, 332, 569 
in the Eastern Church, 329, 832, 520 
in the Gallican Rite, 320 
Redemptus, 170 
Regionarius (sub-deacon), 456, 467 
Regions, seven, of Rome, 345 
Reichenau, 153 
Relics, 478 
depositio, 401 
translation of, 402, 405, 409, 413 
Gallican, at Tours, 415 
Renunciation of Satan (see Abrenuntio), 
304, 324, 329 
Reproaches, the, 442 
Reservation, 185, 248, 403 
Responds, or Psalmi responsorii, 58, 115 
in the Roman Mass, 167 
in the Gallican Mass, 195 
Responduntur, 492 
Rheinau MS., 125 
Ring— 
Episcopal, 397 
in marriage, 429 
Robdigalia, 288 
Rogation Days, 151, 288, 2&9 
Roman— 
Canon, antiquity of,177 
clergy, enumeration of, 344 
Use, 54 
origin of, 86 et seq. 
influence of, in Gaul, 100 
Liturgical books, 120-150 
ee also Ordines Romani 
Rome— 
its ecclesiastical position, 5, 15, 44 
its relation to the suburbicarian dio- 
ceses, 15, 30, 252, 390 
exceptional position of its bishop, 23 
relations with Milan, 33 
Easter baptisms at, 311 
seven regions of, 345 
suftragan bishops of, 389 
monasteries at, 452 
Rotularius, 111 
Rugae, 482, 484 
Rugitus et mugitus, 495, 507, 509 


8 


Sabinus, 170 
Sacellarius, 148 
Sacramentary, 111, 119 
Gallican, 158 
of Angouléme, 121, 408, es 
of Bergamo, 160 
of Biasca, 160, 198 
of Bobbio, See Bobbio 
of Drogo, 487 


INDEX. 


Sacramentary (continued) — 
Gelasian, 101, 182, 272, 275, 276, 319, 
322, 323 
description of, 125-134 
Baptismal rites i in, 295, 298 
ordination rites in, 351, 354, 355, 363, 
366, 374 
dedication of church i in, 403, 405, 408, 
414 
Stational Masses i in, 244 
Velatio Virginum in, 424 
marriage in, 432, 433 
Bie of penitents in, "487, 
39 
blessing of Paschal candle in, 253 
of Gellona, 121, 280 
of Adrian, called the Gregorian, 109, 
120-125, 179, 180, 248, 275, 281, 
294, 315, 316, 355, 440, 575 
Velatio Virginum in, 2538, 424 
Leonian, 138, 135, 188, 139, 145, 179, 
267, 275, 424, 430, 431 
ordinations in, 351, 355 
of St. Remi, 121 
Sacrificium, 206 
St. Gall, Gelasian MS. at, 125 
MS. fragments at, 157 
Saints, the— 
Litany of, 164 
lections from lives of, 195 
festivals of, 265, 269 et seq., 276 
Saliva, use of, 304, 817, 332 
Salt, liturgical use of, 296, 317, 331, 410 
Salutation, liturgical, 82, 166, 191 
Sancta, rite of the, 185 
Sancta sanctis, 68, 82, 222 
Sanctus, the, 61, 117, 118 
in Alexandrine Liturgy, 82 
in Roman Mass, 176, 179 (oratio post), 
215 
Sanctus Deus Archangelorum, 193 
Sarapion, Bishop of Antioch, 19 
Sarapion, Bishop of Thmuis, 75, 79, 82, 
242, 330, 876, 377. See Euchologion 
of 
Saturday, 231, 233, 243, 550 
Saturnalia, the, 261 
Schola Cantorum (or School of Cantors at 
Rome), 103, 116, 163, 169, 315, 346, 
348, 349, 350, 352, 456 
Schola lectorum, 348 
Scriniarius, 354 
Scrutinies, 298, gr jet 328, 577c 
Scyphus, 174, 459, 4 
Secondiciarius, 148 
Secreta (or super oblata), _ 167, 175, 
206, 208 (oratio post), 2 
Seoretarium, 162, 368. 
Seculares, 522 
Secundicerius, 459 


INDEX. 


Sedes S, Petri, 280 | 
Septimana major, 520 
Septuagesima, 244 
Sermons, or Homilies, 40, 170, 171, 272 
in the Gallican Mass, 197 
in Holy Week, St. Leo’s, 234 
St. Chrysostom’s, in Lent, 246 
to the competents, 328 
Servia, 71 
Seville, Bishop of, receives pallium, 385 
Sexagesima, 244, 246 
Sext, 448, 449, 450, 492 
Shoes (for the clergy), 395 
Signum Christi. See Alphabet, ceremony 
f 


0 
Silence, injunction to, 160, 170, 190 
Silvester, St., 133 
Silvia, pilgrimage of 
Silviae). See Etheria 
Smdala, 469 
Sindonem (oratio post), 208 
Sion, cathedral on Mt., 491, 496, 498, 
501, 503, 510, 514 
Sixtus. See Xystus 
Solomon, ring of, 510 
dedication of temple by, 522 
Sonus, 203, 205 
Sozomen, 445 
Spain— 
metropolitan system 
31 


(Peregrinatio 


introduced in, 


Church of, appeals to Milan, 383- 
37 


Latin influence in Church of, 94 
Gallican Use in, 96 
disciplinary code of, 103 
Stational churches. See Stations 
Stational Mass, 161, 315, 353. See also 


Mass 
Stations, 122, 124, 150, 160, 229, 230, 244, 
474 


in Lent, 246 
in Holy Week, 234 
fasts, 229 
Statione Catholica, 473 
announced, 462 
at Bethlehem, 497, 513, 546, 563 
at Gethsemane, 508, 556 
on Mount of Olives, 508, 516, 556 
at Golgotha, 511, 549, 559 
- at Sion, 516, 562, 564 
Statuta Ecclesiae Antiqua, 132, 350, 351, 
352, 363 
Staurofori, 474, 480 
Stephen, St. (Mart.), 265, 266, 267 
Stephen, St. (Pope), 133, 136, 267 
Stole, the (orariwm), 390-394 
Stowe Missal, the. See Missal 
Strategiae, 13 
Strator, 477 


591 


Subadjuva (suajuva), 467, 482 
Subarrhatio, 429 
Subdeacon, 252, 343, 344, 352, 367, 376, 
457, 474 
Sublinteata, 510 
Sudarium, 890 
Sunday, 78 
observance of, 47, 228 
services on, 229, 494, 543 
Sunday in Lent, 243, 500 


Superpositio jejunii, 231,285. See Fasts 
Susum, 493 
Symbol, the (Creed). . See T'raditio 


symboli and Redditio symboli 
Symphorian, St., 151 
Synagogue— 
rulers of, 9 
worship of, 46, 47, 48, 50 
influence on Christian Liturgy, 59 
festivals of, 235 
Synaxary, 112 
Synazes, the (or assemblies), 167, 230, 
234, 246, 248, 249, 450 
Syracuse, Bishop of, receives pall, 386 
Syria in the second century, 18 et seq. 
provinces of, 27 
liturgy of Church of, 55, 65 
Patriarchs of, 65 
See siriste, 521 
Syriac Menologion, 267, 276 


T 


Tapers, use of, 163, 252, 468, 478, 552 
at baptism, 311, 312 
at night processions, 517, 546 
at Vespers, 493, 494 
at dedications, 409 
Te igitur, 179, 409 
Temperita, 457, 459, 474 
Te rogamus audi nos, 106, 165 
elon pee 334, 835, 338, 347, 428, 447, 


caricatures Callixtus, 444 
Theodore, Archbishop of Canterbury, 45, 
99, 100 
Thessalonica, vicariate of, 42 
Thrace, diocese of, 21 
Thursday, 130, 246 
Tiara, Papal, 396 
Tiberiad, school of, 6 
Tierce, 447-449 
Tironian notes, 145 
Toledo— 
Councils of, 96, 98, 372, 392 
centre of Visigothic Church, 108 
Liturgy of, 103 
Offictum at, 19 


592 INDEX. 


Toletanus, Sacramentary, 160A Virgins (virgines canonicae), 343 
Tours, Calendar of, 271 consecration of, 419, 423 
Tower (Zurris) for bread at oblation, 205 Virt Galilaei, 491 


Tract (tractus), 114, 168, 359 Visigoths— 
Traditio of vestments at ordination, 378, | Church of, 32, 98, 103 
398 | _ Kings of, and their bishops, 40 
Traditio symbol, the, 170, 301, 319 Voconius, Bishop, 119 
in Gallican Rite, 152, 319 
in the Eastern Church, 328, 520, 568 


Traditio of the instruments at ordination, a 
368 

Traditio of the Gospel, 301 Washing. See Feet 
Traditio of the Pater Noster, 302 Wednesday, 228, 233, 549 
Transitorium, 225 White dress, 314 
Trecanum, 225 Whit Sunday, 515, 564. Sce Pentecost 
Treves, Felix, Bishop of, 33, 34 Eve of, 471 
Trisagion, 83 Widows, 342 

in the Gallican Mass, 191, 193, 197 Wilfrid, St., 100 
Tunica linea (alb), 381 Women, 224, 462, 


Tunicle, 379, 456 
Turin, Council of, 34 
Turris. See Tower x 
Tyre, dedication of church at, 400 


Wurzburg MS., 572 


Xenodoxium, 474 
Xerophagy, 241 
U Ximenes, 119, 1608 


Xystus, 136, 
Ulfilas, Bishop, 29 ystus, See Popes 


Unction. See Anointing 
Unctionis dies, 320 
Ungiarium, 482 
Unleavened bread, 74 


Z 


Zacharias. See Popes 
Zeno, St., 107 


7 aderpdbeos, 266 
ecchioni of Milan, the, 204 dadnpew, 245 
ven arene of Milan, the, ipdeunis 330 
across Apse, 85, 413 aodrov, 245 


ee 


for the elements, 205 
panes of the, ae be éexpdvnors, 118 
or covering relics, : émvyovdriov, 384 
or velatio, taking the, 422, 424, 425 palit sacrs 384 


velatio nuptialis, or pall, 432 ; 
used at pagan marriage, 433 émowCouevn, 240 


Vere Sanctus, 215 emiTpaxjAiov, 391 
Vespers (lucernaria), 315, 449, 493 
Vesper station, 513 Geomdrwp, 266 


Vestments, 163 
traditio of, 378 


/ 
enumeration of, 379, 384 kaundadkoy, 396 


colour of, 479 KAdona, 52 
Victorius of Aquitaine, tables of, 238 xupiaxdy, 400 
Vigil, 229, 287, 543 

Easter Eve, 320 Auxvixdy, 493 
Virgin, the Blessed— 

fee. 180, 267, 269 et seq., 272, |  syd¢ovres, 78 

church dedicated to, 273 povoryerhs, 83, 190 


verses to, 540 pupov, 330 


INDEX. 593 


60dyn, 891 Tupopayou, 245 
onténxos, 245 

brepribecbat, 231 
mevTnkoordpiov, 245 
mpd0ecis, 83 papioaiov, 245 
mporkouidy, 85 peadviov, 381 


poriCsuevor, 328, 332 
gol, Kupie, 207 


ortxdpiov, 381 xetpobecta, 341 

ovvatis, 167 XepovBixdy, 84 

styrotis, 830 Xhpa, 342 

TeA@vov, 245 apopdspiov, 389 

tpigddiov, 245 epdprov, 391 
THE END, 


PRINTED IN GREAT BRITAIN BY WILLIAM CLOWES AND SONS, LIMITED, LONDON AND BECCLES. 


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